A from Julius and Augustus. From this came great thunder and lightning that burned many; and furthermore a great and universal earthquake, such that many houses and churches in Constantinople collapsed, and many were crushed. Even the wall of the city, especially at the Golden Gate, and the spear that the statue standing in the Forum of Saint Constantine held, fell to the ground; and the earth remained in that state of agitation for a long time. B Because of the sorrow of such a calamity, the Emperor appeared without a crown on the Nativity and the holy Epiphany of Christ, and he did not celebrate the customary twelve days of feasting, but distributed everything to the poor. They say that the sea retreated three miles from the land due to the earthquake, and that ships perished in the receding waters. The dome of the Great Church also fell, as has been recounted above; which he rebuilt, and he made the second dedication of the same church more joyful and more splendid. Having learned about some men who were abusers of children, and having conducted an investigation and found them, he ordered the members of some to be cut off, and others to have sharp reeds inserted into the passages of their private parts, and ordered them to be paraded naked in the Forum as in a triumph. There were among them many citizens and senatorial men, and not a few prelates; who, being thus led around naked in the Forum, died miserably. And a great fear having been caused, the rest became sobered. For, he says, "the pine tree wailed because the cedar had fallen." C He also erected the column called the Augustion, placing upon it his own equestrian statue, which in its left hand holds a round orb, by which it is signified that the empire of the world is his; while the right hand it held extended, in the manner of one commanding and saying: "Stay, [Persians], and do not set foot upon the Roman land." He also sent the general Belisarius with an innumerable host, and ships, and much gold, to war against the Vandals and to devastate Africa. He, having plundered everything with prudence and sagacity, brought the spoils to the city in a short time with great wealth, and triumphed in the Hippodrome, holding the consulship in the city; so that Justinian depicted himself on one side of the coin, and on the other side Belisarius in armor, with this inscription: "Belisarius, the glory of the Romans." But as envy is accustomed to do in matters that are succeeding most prosperously, it attacked even Belisarius. For, having been slandered, he was removed from his command, and Solomon was sent as general of the army in his place, who, being unable to protect the things that Belisarius had prepared, D yielded everything to the Vandals.
Of the prodigious dog. Justinian builds the bridge of the Sangaris, as well as many churches and cities. Of these, Procopius in the eighth book. Justinian dies alienated from the true religion of God.
There was, moreover, at that time a shoemaker named Andrew, having with him a tawny and blind dog that performed wonders. For when a crowd was present, both in the Bread Market and in the Forum, and throughout the whole city, the dog would secretly take the rings of the bystanders—gold, silver, and bronze—and place them on the ground, covering them
A with mounds of dust, and would leave them to the dog, and having spoken, he would himself give to each his own. Likewise, he would return the coins of various emperors mixed together, by name; and indeed, among the crowd of men and women standing by, he would point out those who were pregnant, as well as harlots, adulterers, cuckolds, and the merciful and the stingy, revealing all things with truth; for which reason they said that he possessed a spirit of Python. The same emperor built many structures, both churches and cities, and the bridge of the Sangarius; all of which the historian Procopius described in his eighth book. But towards the end of his life, the emperor Justinian, having stirred up the doctrine concerning the corruptible and the incorruptible, died estranged from the true religion of God, having designated as emperor his nephew Justin, who was then curopalates. B
TESTAMENT OF SOLOMON
(Ferd. Flor. Fleck, *Anecdota sacra*, Leipzig, 1837, from a Parisian MS)The Testament of Solomon, son of David, who reigned in Jerusalem, and subjected to his authority and empire all aerial, earthly, and subterranean spirits; through whom he also performed all the preeminent works of the Temple; revealing what their powers are against men, and by which angels these demons are rendered powerless.
Of the Wise Solomon.
Blessed art Thou, Lord God, who gavest such power to Solomon: to Thee be glory and might unto the ages. Amen.
And it came to pass, while the Temple of the city of Jerusalem was being built and the craftsmen were laboring therein, that the demon Ornias came at sunset C and took half of the wages of the young master craftsman, and half of his food; furthermore, he would suck the thumb of his right hand every day; and the boy, who was greatly beloved by the king, was wasting away. But King Solomon, having called the boy to him one day, questioned him, saying: "Do I not love you more than all the other craftsmen who are working in the house of God, having given you double wages and double rations; how is it that every day
you are growing thin and pale?" The boy said to the king: "I beseech thee, O king, hear what has happened, and all that the boy suffers. After we have all been dismissed from the work of the house of God, at the setting of the sun, while I am resting, there comes one of the evil spirits, and he takes from me half of my wages and half of my rations. Then he takes my right hand and sucks my thumb; and behold, my soul is oppressed, and so my body is wasting away day by day."
Hearing these things, I, Solomon, entered into the temple of God, and I prayed with all my soul, night and day, that the demon might be delivered into my hands and be subjected to my will. And behold, while I was pouring forth my prayers, grace was given to me by the Lord Sabaoth through Michael His archangel, namely the ring, having as its seal a carving on a precious stone, and He said to me: "Receive, King Solomon, son of David, the gift which the Lord God, the most high Sabaoth, has sent to you; and you shall shut up all the demons of the earth, male and female; and it is fitting that by their labor A Jerusalem be built, and that you carry this seal of God." Now the carving of the seal of the ring that was sent is this: a pentalpha.
And I, Solomon, becoming exceedingly joyful, sang and glorified the God of heaven and earth; and in the morning I called the boy, and I gave him the ring, and said to him: "Take this, and in whatever hour the demon comes to you, throw this ring onto the breast of the demon, and say to him: 'In the name of God, come hither, King Solomon calls thee.' And come to me at a run, fearing nothing, and do not be afraid of what you are going to hear from the demon." And the boy, taking the ring, departed.
And behold, at the accustomed hour, Ornias the wicked demon came, burning like fire, in order to take the wages of the boy. But the boy, according to what was commanded by the king, threw the ring onto the breast of the demon, and said: "Come hither, King Solomon calls thee." And he went off at a run to the king. The demon cried out, saying: "Boy, what is this you have done to me? Take the ring from me, and I will give you the gold of the earth; only take this from me, and do not lead me to Solomon." But the boy said to the demon: "The Lord God of Israel lives; I will not let you go, but come hither." And the boy, coming at a run in joy to the king, said: "I have brought the demon, O king, as you commanded me, my lord; and behold, he stands before the doors of the courtyard of your palace, crying out and begging with a loud voice, offering me silver and gold of the earth [not to lead] him to you."
And hearing these things, Solomon arose from his throne B and went out to the portals of the courtyard of his palace, and he saw the demon shuddering and trembling, and he said to him: "Who are you?" And he said: "I am called Ornias." And Solomon said to him: "Tell me, O demon, under what sign you lie." "Under the Water-bearer," he said; "and those who through the lust of noble maidens on earth, under the aforementioned sign, I strangle, but not otherwise than while they are asleep; I take on three forms when men are held by desire for women: I am transformed into a woman elegantly dressed, and when men in their sleep touch me, I deceive them; now, however, I become winged again under the airy regions; I appear also as a lion, and I am commanded by all the demons; origin C D
I am from the archangel Uriel, of the power of God. A I, Solomon, hearing the name of the archangel, prayed and glorified God, the Lord of heaven and earth; and having sealed him, I ordered him to the work of stone-cutting, to cut the stones for the Temple, which had been brought across the sea of Arabia and lay upon the shore. But fearing the iron... and he says to me: "I beseech you, King Solomon, let me be free, and I will bring to you all the demons." But as he was unwilling to be subject to me, I prayed to the archangel Uriel to come to my aid, and straightway I saw the archangel Uriel descending from heaven to me; and the angel commanded the sea monsters to come up from the abyss; and he cast his lot upon the earth, and it subdued the great demon; and he commanded the great and bold demon Ornias to cut stones for the Temple; and so I, Solomon, glorified God, the Creator of heaven and earth; and he commanded Ornias to come with his lot, and I gave him the ring, saying: B "Go and bring to me here the prince of all the demons."
Ornias, taking the ring, went off to Beelzebul, who has authority over the demons. He said to him, "Come, Solomon calls you." But Beelzebul, hearing this, said to him, "Tell me, who is this Solomon of whom you speak to me?" But Ornias threw the ring onto the chest of Beelzebul, saying, "King Solomon calls you." Then Beelzebul cried out with a great voice, and cast out a great flaming fire, and rising up followed Ornias, and came to Solomon. And when I saw the prince of the demons, I glorified the Lord God, the Creator of heaven and earth, and said: "Blessed are You, Lord God Almighty, who gave to Your servant Solomon the wisdom that dwells in the wise, and subjected to me all the power of the devil." C And I questioned him, and said: "Tell me, who are you?" The demon said: "I am Beelzebul, the prince of the demons; all the demons reside near me, and I show the form of every demon before my eyes. He himself promised me that he would bring all the unclean spirits bound before me; and I again glorified God, the Creator of heaven and earth, and I give thanks to Him always."
I inquired of the demon whether there were females among them; and when he affirmed that there were, I said that I wished to see them; and Beelzebul went off in haste and brought to me the Onoscelis, having a form of wondrous beauty, and the charms of a well-adorned woman, and armed with horns upon her head. When she came, I said D
"Tell me, who are you?" And she said to me: "I am called Onoscelis; I am a spirit created A in a wretched state. I dwell in a solitary place on the earth; I have a golden lair where I rest. I have a multiform shape; sometimes I strangle men with a noose, and at other times I hide myself far from nature in corners, but for the most part, my dwellings are in precipices, caves, and ravines. Often I also mingle with men as if I were a woman, especially with those of dark complexion; for these are my star-fellows, and they worship my star both secretly and openly, not knowing that they injure themselves and provoke me all the more to do evil. They wish to acquire gold by means of memory, but I grant little to those who worship me well."
Then I, Solomon, asked her: "Whence were you born?" B And she said to me: "I was born from the untimely voice of the so-called echo of a man, cast into the forest in the manner of lead." I said to her: "Under what star do you walk?" She said to me: "Under the star of the full moon, because the moon for the most part travels." I said to her: "And who is the angel that renders you powerless?" She answered me: "He who reigns within you." I, taking this as a mockery, ordered a soldier to strike her. But she cried out and said: "I am [subject] to you, O king, because of the wisdom of God given to you, and because of the angel Joel." And I ordered that she herself should weave hemp C for the ropes in the work of God's building; and thus, being marked and bound in chains, she was rendered weak, so that she stood night and day to weave hemp.
I then ordered another demon to be brought to me, and immediately the demon Asmodeus came to me bound. I asked him: "Who are you?" But he, looking at me with wrath and fury, said: "And who are you?" I said to him: "Do you answer me after being tortured in this way?" But he, incited by anger, said to me: "But how should I answer you? You are a son of man, but I am of the lineage of an angel, born through a daughter of man; so there is no arrogant word of the heavenly race toward those born of earth. For this reason my star shines in heaven, and men call it the Chariot, while others [call it the child] of the Dragon; I use familiarity with its star. And do not ask me many things, for your kingdom after a brief D time shall be broken, and your glory is temporal, and you will govern us for a little while, and again we shall have power over the human race, so that they will revere us as if we were gods, since men do not know the names of the angels set over us."
I, Solomon, hearing these things, bound him more carefully and ordered him to be scourged with ox-sinews, and to explain what he is called and what his work is. He said to me: "I am called Asmodeus among mortals, and my work is to plot against the newly-wed so that they may not unite, and I separate them entirely through many calamities, and I destroy the beauty of young virgins, and change their hearts." I said to him: "Is this your only work?" He says to me: "I incite men to rage and lust; having...
A their own wives, they go off to others' wives by night and by day, so as to commit sin and be led into murders." I adjured him by the name of the Lord Sabaoth, saying: "Fear God, Asmodeus, and tell me by what angel you are thwarted." He answered: "By Raphael, the archangel who stands before the throne of God. I am driven off by the liver and gall of a fish, smoked over charcoal of tamarisk." I asked him again: "Do not hide a word from me, for I am Solomon, son of David, king of Israel: tell me the name of the fish that you fear." He said: "It is called ‘silurus’. It is found in the rivers of the Assyrians, which is why I wander about those regions." I said to him: "Is there nothing else in you, Asmodeus?" He replied: "The power of God knows—which has bound me with indissoluble chains by His seal—that what I have said to you is true. I beseech you, King Solomon, do not condemn me to the water." B And smiling, I said to him: "As the Lord God of my fathers lives, you shall carry iron, and you shall also work the clay for the whole construction of the temple, treading it with your feet." And I ordered that ten jars be given him for carrying water. And the demon, groaning terribly, carried out my orders. I did this because the evil demon Asmodeus knew the future, being prescient. And I, Solomon, glorified God who gave wisdom to His servant. The liver and the gall of the fish, together with fragrant storax, I burned as a release over Asmodeus, because he was powerful, and the bitterness of his nature was becoming unserviceable. And I called Beelzebul, the prince of the demons, to stand before me again, and sitting upon a very glorious throne, I said to him: "Why are you the only ruler of the demons?" He said to me: "Because I am the only one considered to have fallen from among the heavenly angels. For I was in the first heaven, the first angel called Beelzebul, and now I have power over all those bound in Tartarus. I have also a son who wanders about in the Red Sea, and at certain times he returns to me, submissive, and reveals his works to me, and I confirm him." I, Solomon, said to him: "Beelzebul, what is your operation?" He says: "I ruin kings; I fight alongside foreign tyrants; and I send my demons among men, so that they may believe in them and perish. And for the elect servants of God, or priests and faithful men, I stir up desires for evil sins and wicked heresies and D lawless deeds, and they obey me, and I drive them to destruction; and I bring upon men envy, and murders, and wars, and same-sex intercourse, and other evils; and I destroy the world." I said therefore to him: "Bring to me your son, whom you say is in the Red Sea." He says: "I do not bring him to you; however, another demon will come to me by the name of Ephippas, whom I shall bind, and he himself will bring my son up to me from the abyss." I say to him: "How is he in the abyss
of the sea, and what is his name?" But he said: "Do not ask me, for you will not be able to learn it from me; for he himself will come to you at my command, and he will tell you plainly." I say to him: "Tell me by what angel you are constrained." But he said: "By the holy and precious name of the Almighty God, called among the Hebrews A in Scripture..., whose number is 644; among the Greeks, Emmanuel; and if any of the Romans should adjure me by the great name of power, Eleeth, I vanish." I, Solomon, hearing these things, was astonished, and I ordered him to saw Theban marble. But when he began to saw the marbles, the other demons cried out with a loud voice, wailing for their king, Beelzebul; and I, Solomon, asked him, saying: "If you wish to obtain rest, tell me about the heavenly things." B And Beelzebul said: "Hear, O king, if you burn stacte and frankincense, and sea onions, and spikenard and saffron, and light seven lamps during an earthquake, you will overthrow the house; but if, being pure, you light them at dawn as the sun is rising, you will then see how the heavenly dragons circle and draw the chariot of the sun." I, Solomon, hearing these things, rebuked him and said: "Be silent for now, and saw the marbles as I ordered you." And blessing God, I, Solomon, commanded that another demon should be present to me; and there came into my presence one who was carrying his face C high in the air, and the rest of his spirit was coiled like a spiral; and he scattered a few soldiers; and he raised also a fearful dust upon the earth, and was lifting it up; and again he threw it down so as to strike us with fear; and he asked what I had to inquire, as if at length—and having stood up, I spat upon the ground at that place and sealed it with the ring of God; and thus the wind stood still.
Then I asked him, saying: "Who are you?" Having again shaken up the dust, he answered me: "What do you want, King Solomon?" I answered him: "Tell me what you are saying, for I also wish to question you." And thus I give thanks to God who made me wise to avert their counsels. And he said to me: "I am the spirit of ashes." I said to him: "What is your task?" But he said: "I darken men, and I set fields on fire; and I destroy houses; but my labor is above all in the summer; when I find opportunity, I go into the corners of walls, by night and by day; for I am already the son of the Great One." I said to him therefore: "Under what star do you lie?" But he said: D "At the very peak of the horn of the moon, which is found in the south, there is my star; because I have been ordained to take away the baleful effects of the tertian fever; for this reason, many men seeing it, pray to the tertian fever—
A in these three names: Boullala, Thallal, Melchal, and I heal them. I said to him, I, Solomon: "When you wish to do evil, through whom do you do evil?" He said to me: "Through the angel by whom the tertian fever also is quieted." I asked him, saying: "And in what name?" He said: "By the archangel Azael." And I called upon the archangel Azael, and I sealed the demon; and I ordered him, when he had seized great stones, to carry them up to the upper parts of the temple for the workmen; and constrained by force, the demon did the things commanded. And I again glorified God, who gave me such power; and I ordered another demon to appear before me. And seven female spirits came, bound together and joined, fair in appearance and comely in form; and I, Solomon, seeing them, asked them: "Who are you?" But they with one voice said: "We are from the thirty-three attendants of the prince of darkness." And the first said: "I am Fallacy; the second: I am Discord; the third: I am Clothod, that is, Battle; the fourth: I am Envy; the fifth: I am Strength; the sixth: I am Error; the seventh: I am the Most Wicked; and our stars are in the heaven, seven stars appearing small, in concord; and as a god we are called. Together we move, and together we dwell, sometimes in Lydia, sometimes on Olympus, sometimes indeed on the great mountain." And I, Solomon, asked them one by one, beginning from the first to the seventh. The first said: "I am Fallacy; I deceive, I scheme here and there; I stir up heresies; but I have the angel who subdues me, Lamechalal." Similarly, the second also said: "I am Discord, the contention of contentions B; I carry wood, stones, swords, and my arms everywhere; but I have the angel who suppresses me, Baruchiachel." Similarly, the third said: "I am called Clothod, which means battle; I cause crowns to be lost and to be placed upon the head; and why say much? I have the angel who renders me ineffectual, Marmarath." Similarly, the fourth said: "I cause men not to be wise; I measure, I separate, I divide, with Discord accompanying me; I separate a man from his spouse, and children from parents, and brothers from brothers; and why say much about myself? I have the angel who makes me useless, the great Balthioul." Similarly, the fifth said: "I am Strength; by my power I set up tyrants, I cast down kings, I provide strength to all adversaries; I have the angel who makes me void, Asteraoth." Similarly, the sixth said: "I am Error, king Solomon, and I will deceive thee as I also C deceived thee and caused thee to kill thy brother; I deceive you to search out tombs; and I teach grave-robbers; and I turn away souls from all religion; and there are many other wicked things in me; but I have the angel who makes me impotent, Uriel." Similarly, the seventh said: "I am the Most Wicked; and I will lead thee thyself into error, because I will bring in the bonds of Diana, who in the end will deliver me; through her D
A you must accomplish the desire of wisdom; for if anyone were wise, he would not turn his footsteps toward me."
I, Solomon, hearing this and marveling, sealed them with my ring; and since they were such, I ordered them to dig the foundations of the temple of God, since its length was two hundred and fifty cubits; and they said that they were robust, and together they applied themselves to the work as they had been ordered. I, Solomon, having glorified the Lord, ordered another demon to appear before me.
And there was brought before me a demon, a man possessing all his limbs, but headless; and I, seeing him, said to him: "Tell me, who are you?" And he said: "I am a demon." And I said to him: "Who?" And he answered: "I am called Envy; for I gladly devour heads, desiring to procure a head for myself, and I am not satisfied; I desire, however, to have such a head as you have." B Hearing this, I, Solomon, sealed him, extending my hand onto his chest; the demon leaped up and cast himself down and groaned, saying: "Alas! Where am I? O betrayer Arnia, I have lost the light!" I, Solomon, said to him: "Tell me, then, whence do you see?" And he said: "Through my senses." I, Solomon, therefore, hearing his insensate voice, and wishing to learn more clearly, asked him: "Whence do you speak?" And he said to me: "I, King Solomon, am entirely a voice, for I have inherited the voices of many men; for as many men as are called dumb, the heads of these I have shut up; when children are born, and they reach eight days, then, when the child cries at night, I become a spirit; C and through his voice I enter in; I keep watch as a guardian of the borders, and my encounter is harmful; and I quickly take hold with my hands and cut off the head as with a sword; and I add it to myself; and thus it is consumed by the fire that is in me through the neck; I am he who sends great and incurable afflictions into the feet, and I cause sores." And I, Solomon, hearing these things, said to him: "Tell me, then, how do you send out the fire, from those from whom you send it away?" And the spirit said to me: "From the East: for here has not yet been found that Elbourion, as one boasting of this very thing, to whom men perform the festival of the lighting of lamps, whose name the seven spirits invoke before me, and he heals them." I said to him: "Tell me his name." And he said: "I cannot tell you; for if I tell you his name, I make myself incurable; D but he comes to the name itself." And I, Solomon, hearing these things, said to him: "Tell me, then, by what angel are you rendered powerless?" And he said: "By the fiery lightning." And I, having worshiped the Lord God of Israel, ordered him to be in custody over Beelzebul, until the clamor of the festival should arrive; and I ordered that another spirit should appear before me.
And there came before my presence a dog, having the form of ma-.
- A gnus, and spoke with a loud voice, and said, "Hail, Lord King Solomon." Struck with amazement, I, Solomon, said to him, "Who are you, dog?" And he said to me, "Do I seem to you to be a dog? For before you, King Solomon, I was a man, doing many wicked things in the world; I investigated sciences beyond measure, and by my powers I prevailed so as to possess the stars of heaven, and I performed very many works of the gods. For I harm men who follow our star, and I turn them to insanity; and I seize frantic men by the throat, and thus I destroy them." And I, Solomon, said to him, "What is your name?" And he said, "Baculus." And I said, "And what is your task? And what are you able to accomplish?" And he said, "Give me one of your servants, and I will lead him to a mountainous place, and I will show him a green stone, with which you may adorn the temple of the Lord God." Hearing these things, I, Solomon, ordered my servant to go with him, having with him the ring of the seal of God, and I said to him, "Whichever one he shows you as the green stone, seal it with this ring, and carefully mark the place; and bring the demon to me." And the demon showed him the green stone, and he sealed it, and brought the demon to me. And I, Solomon, decreed, having sealed both with my right hand, [to bind] the headless one, and likewise to bind that great dog; and that the dog should guard the fiery spirit, so that it might provide like lamp-light by night and by day through its throat for the workmen who were laboring. And I, Solomon, took from the quarry of that stone two hundred shekels for the surface of the altar, and likewise for the front part; and I, Solomon, after I had praised the Lord God, and locked up the treasure of that stone, I ordered the demons again to cut marble for the building of the works of God; and having prayed to the Lord, I, Solomon, asked the dog, "By what angel are you rendered powerless?" And the demon said, "By the great Brieus." And having blessed the Lord God of heaven and earth, I ordered another demon to be present before me; and there came into my presence one in the form of a lion, roaring; and standing, he answered me, saying, "King, in this form that I have, I am a spirit that B cannot be understood at all. I fall upon all men lying in sickness, and I enter into them, and I make the man inflexible, so that his mode of living is impossible for him. I enjoy another honor, O king; I cast out demons; but I have legions subordinate to me; all places can hold me, and at the same time the legion of all demons which is under me." Hearing this, I, Solomon, asked him, "What is your name?" And he said, "Leontophoron, C of the race of Rath." And I said to him, "How are you rendered powerless with your legion, or what angel is it that renders you powerless?" And he said to me, "If I should tell you the name, I do not only bind myself, but also the legion of demons subordinate to me." But I said to him, "I adjure you by the name of the Lord Sabaoth, that you tell by what name you are rendered powerless with your power." And he said to me, "The spirit who is to suffer many things from men for the sake of great men, whose name D
is the A calculation 644, which is Emmanuel, who also bound us, and who also then, coming by way of the water, will baptize us; and in the three characters he brings down that which is resounded." And I, Solomon, having heard these things and glorified God, condemned his legion to carry wood from the forest, but the lion-shaped one himself I condemned to cut fine with his teeth, for the stoking of the lime kiln for the temple of the Lord God. And having worshipped the Lord God of Israel, I ordered another demon to attend me. And there came before my face a three-headed dragon of fearful color; and I questioned him: "Who are you?" But he said to me: "I am a triple spirit, occupied in three actions. For I blind the infants in the wombs of women, and I twist their ears, and I make them mute and deaf; and furthermore, in my third head, I suffer B and I strike men in the lower part of the body, and make them fall, and foam, and gnash their teeth; but I have a way by which I am rendered powerless: when Jerusalem is marked out, in the place called Cephaleon. For there the Angel of the great counsel was foreordained; and now he will manifestly dwell upon the wood, he who renders me powerless, in whom I am subdued; and in the place where you sit, King Solomon, a pillar will stand in the air, brought from the Red Sea by the porphyry-colored demon called Ephipas, who will be brought before you from the interior of Arabia enclosed in a skin. And in the beginning of the temple which you have begun to build, King Solomon, much gold lies hidden, which you should dig up and take." And I, Solomon, having sent my boy, found it just as the demon told me; and having sealed him with the ring, I praised the Lord God. I then said to him: "What do you say (or who are you called)?" The demon replied: "I am the head of the dragons." And I ordered him to make bricks in the temple; he had the hands of a man. And having worshipped the Lord God of Israel, I ordered another demon to attend me. And there came before my face a spirit like a woman, C whose head held as many things as she had limbs, and with hair flowing loose. And I said to her: "Tell me, who are you?" But she said: "And who are you, or what need have you to hear things pertaining to me? But if you wish to learn, for I stand bound before your face, go into your royal chambers, and having washed your hands, sit again before your tribunal; and then you shall ask me, and you will learn, O king, who I am." And I, Solomon, having done this as she had commanded me, I strove through the wisdom implanted in me, that I might be able to hear her deeds, and expose them, and reveal them to men; and having sat down, I said to the demon: "Who are you?" And she said: "I am called among
A men Obizouth; I do not sleep at night, but I travel around the whole world for the sake of women in labor; and I stand by for an hour divining; and if I arrive opportunely, I strangle [the infant]; but if not, I depart to another place; for I cannot depart one night without success; for I am a destructive spirit, rejoicing in countless names and forms; and now here, and now there, I dwell, and I travel through the assigned regions; but as it is now, since you have sealed me with the ring of God, you have done nothing; I do not stand by you; you will be unable to command me in any way; for I have no work except the carrying away of children, the deafness of ears, the injury of eyes, the constriction of the throat, the loss of the mind, and the torment of bodies." Hearing these things, I, Solomon, marveled at her appearance; I contemplated her whole body, which was dark, yet all her face was bright and greenish, and her hair was bristly like a dragon's, and all her limbs were invisible; but her voice came to me clearly. And I, outwitting her, said: "Tell me, evil spirit, by what angel are you constrained?" She said to me: "By the angel of God called Apharoph, which is interpreted Raphael, by whom I am now rendered powerless for all time; whose name, if any among men learns it and writes it upon a woman in labor, then I shall not be able to enter; his number is 640." And I, Solomon, hearing these things and glorifying the Lord, ordered that her hair be bound and suspended before the temple of God, that all the sons of Israel, coming and seeing it, might glorify the Lord God of Israel who gave me this authority and wisdom and power from God through this ring. And again I ordered another demon to appear before me. And there came before my face one dragon-formed and coiling, having the face and feet of a man, but all the rest of his limbs were those of a dragon, and he had wings on his back; and behold, I, B being astonished, said: "Who are you, O demon? And who are you called? And whence do you come? Tell me." And the spirit, answering, said: "At first I stood before you, King Solomon, a spirit deified among men, but now I am broken in strength through the ring of God and the wisdom given to you; and now I am the one who is called the winged dragon, not associating with many women, but with few and beautiful ones, who possess the name of this star; and I go to them as a winged spirit, alluring them with wealth; and the one upon whom I have rushed, the fruit which is born of her becomes Cupid; but when it cannot be carried by men, it has become provocative, just like the woman. This is my operation. Therefore, ordain that only I shall be restrained, and let the rest of the demons, being harassed by you, endure, and let them speak the whole truth; they themselves shall see to it that the chosen grove of timber, which is to be gathered for the building of the temple, is destroyed by fire." And as the demon said these things, I saw the spirit coming out of his mouth, which set on fire the grove of Lebanon and burned up all the wood which I was assembling for the temple of God. C D
A And I, Solomon, saw what the spirit had done, and I marveled. And having glorified God, I asked the dragon-shaped demon, saying, "Tell me, by what angel are you thwarted?" And he said to me, "By the great angel who sits in the second heaven, who is called in Hebrew Bazazath." And I, Solomon, hearing these things and invoking his angel, condemned him to cut marble for the building of the temple of God; and having blessed God, I ordered another demon to appear before me.
And another spirit came before me, having the face of a woman, but on her shoulders two other heads with hands. And I asked her, "Tell me, who are you?" And she said to me, "I am Enepsigos, who am also called by many names." And I said to her, "By what angel are you thwarted?" She said to me, "What do you seek? What do you desire? I change as a so-called goddess, and I change again, and I become another form. And do not wish, according to this, to know all things concerning me; but since you are here with me, hear this concerning it: I sit by the moon, and for this reason I hold three forms. When I am being worked by sorcery by the wise, I become as Cronus. When, again, [men] bring me down, I come down and appear as another form—the measurement of the element, uncontainable, undefined, and unthwartable. B I, therefore, being changed into these three forms, come down and become such as you see. But I am thwarted by the angel Rathanael, who sits in the third heaven. For this reason, then, I say to you: this temple cannot contain me."
I, therefore, Solomon, praying to my God and invoking the angel whom she mentioned to me, Rathanael, made a seal and sealed her with a triple chain, and below the bond of the chain I made the sign of God. And the spirit prophesied to me, saying, "This you do to us, King Solomon; but after some time your kingdom will be broken, and again in time this temple will be torn down and all Jerusalem will be subverted by the king of the Persians, Medes, and Chaldeans. And the vessels of this temple which you are building will serve gods, and at the same time all the vessels in which you confine us will be broken by the hands of men. And then we shall go out in great power from here and there, and we shall be scattered into the world; and we shall lead astray all the inhabited earth until a long time has passed, C until the Son of God is stretched out upon a tree. For there will not again arise such a king like Him, who thwarts us all, whose mother will not be united with a man. And who shall receive such power against spirits, if not He whom the first devil will seek to tempt and will not prevail against; He whose name's calculation is 644, which is Emmanuel? For this reason, King Solomon, your time is evil, and your years are few and evil; and your kingdom will be delivered to your servant."
I, Solomon, hearing these things, glorified God, and having marveled at the defenses of the demons, until they came to pass, I did not believe them, nor did I trust what was said by them; but when they came to pass, then I
understood, and at my death I wrote this testament for the sons of Israel, and gave it to them, so that they might know the powers of the demons, and their forms, and the names of the angels by whom the demons are subdued. And praising the Lord God of Israel, I ordered the demon to be bound with unbreakable bonds. A And blessing God, I ordered another spirit to appear. And there came before me another demon, having the form of a horse in the rear, but of a fish in the front, and his voice was great, and he said to me, "King Solomon, I am a malignant sea spirit, and I delight in gold and silver; for I am such a spirit, rising up and going upon the expanses of the sea water, and I impede the men sailing in it; for I rouse myself into a wave and am transmuted; I leap and enter into ships; and this is my work, to gather riches and men; for I take, and rouse, and cast men from the sea; thus I desire bodies, but I cast them out of the sea up to this time. Since Beelzebul, the ruler of the airy spirits and the infernal ones, is the lord of those on the earth, and he reigns over all the actions of each of us; for this reason I also went up from the sea to receive counsel from him; but I have another glory and operation; I am transmuted into heat, and I come up from the sea, and show myself to men, so that the inhabitants of the earth call me 'Temple-Dog,' because I am changed into a man: my name is true; but I send a certain nausea upon men through my ascent; I came, therefore, into the counsel of the prince Beelzebul; and he bound me and delivered me into thy hands; and I am present before thee through this seal; and thou dost now torment me; behold, now for two or three days the wind ceases to speak, because it lacks me, the water." And I said to him, "By what angel are you afflicted with helplessness?" And he said, "By Jameth." And I, praising God, ordered that they cast the demon into a phial, and [take] ten measures of sea water twice, and I fenced it above with marble, bitumen, and pitch at the mouth of the angel, and having sealed it with my ring, I ordered it to be placed in the temple of God; and I ordered another spirit to appear to me. B And there came before my face another spirit, reduced to servitude, having the form of a man, dark, having shining eyes, and carrying a sword in his hand; and I questioned him, "Who are you?" And he said, "I am a powerful spirit of a man, a giant, who died in the slaughter at the time of the giants." I said to him, "Tell me what you do on the earth and where you have your dwelling." And he said, "My seat is in the fruit-bearing places; and my operation is this: I sit beside men entering into monuments, and in the darkness I am transformed into the dead, and if I apprehend someone, I straightway pierce him with the sword; but if I cannot apprehend him, I cause him to go mad, and to eat his own flesh, and ragged clothes fall from his jaws." I said to him, "Fear the God of heaven and earth, and tell me what angel makes you unwarlike." And he said, "The Savior, who is to be a man, casts me down, whose sign if anyone shall write on his forehead, he shall conquer me, and I, terrified, shall turn to flight the faster; and if anyone shall write this sign, I shall be terrified." C And hearing these things, I, Solomon, and praising God, concluded the demon.
A just as the other spirits. And I ordered another demon to stand before me; and there came before me thirty-six spirits, whose heads were like shapeless dogs, and among them were those in human form, those with donkey faces, those with ox faces, and those with bird faces.
I, Solomon, hearing and seeing them, was astonished, and I questioned them, saying: "Who are you?" But they with one accord, with one voice, said: "We are the thirty-six elements, the rulers of this darkness; but you will not be able, King Solomon, to harm us, nor to imprison us, nor to command us, but because the Lord God has given you authority over every spirit—aerial, earthly, and subterranean—for this reason we also stand before you like the other spirits: from Ram, and Bull, and Twin, and—by the naming of—Lion, and Virgin, and Balance, and Scorpion, Archer, Goat-horned, Waterman, and Fish." Then I, Solomon, calling upon the name of the Lord Sabaoth, questioned them one by one as to what their nature happens to be; and I ordered them, one by one, to come into the midst and B tell their own operation. Then the first, coming forward, said: "I am the first deacon of the zodiacal cycle, who am called Ram, and with me are these two." I questioned them therefore: "What are you called?" One said: "I, Lord, am called Ruax; I make human heads stop from their work, and I despoil the temples; if I only hear: 'Michael, cast out Ruax,' I depart at once." The second said: "I am called Barsaphael; I make those lying under my hour suffer a little; if I only hear: 'Gabriel, rebuke Barsaphael,' I depart at once." The third said: "I am called Aratosael; I injure the eyes, and I cause great harm; if I only hear: 'Uriel, rebuke Aratosael,' I depart at once." The fourth said: "I am called Joudal; I bring about obstruction of the ears, and stopping of the hearing; if I hear: 'Uruel, [rebuke] Joudal,' I depart at once." The fifth said: "I am called Sphendonael; I cause parotitis and swelling of the throat, and opisthotonos; if C I hear: 'Sabrael, rebuke Sphendonael,' I depart at once." The sixth said: "I am called Sphandor; I diminish the strength of the shoulders and make them shake, and I paralyze the nerves of the hands; and I shatter bones (?), and I cause marrow to ooze out; if I hear: 'Arael, rebuke Sphandor,' I depart at once." The seventh said: "I am called Belbel; I distort the hearts and minds of men; if I hear: 'Arael, rebuke Belbel,' I depart at once." The eighth said: "I am called Curtael; I cause cramps in the belly D
if I hear Iao, 'Rebuke Curtael,' I depart at once." The tenth said: "I am called Metathiax; I cause the kidneys to ache; if I hear Adonael, 'Rebuke Metathiax,' I depart at once." A
The eleventh said: "I am called Catanicotael; I cause quarrels and injustices within houses, and I send hardness of heart. If anyone wishes to make peace in his house, let him write on seven bay leaves the name of the angel who subdues me, and these names: Jae, Jeo, sons of Sabaoth. Through the name of the great God, let him issue a rebuke against Catanicotael; then, washing the bay leaves in water, let him sprinkle his house with the water from the inside to the outside, and I depart at once."
The twelfth said: "I am called Saphatorael; I cast discord among men, and I rejoice in scandalizing them. If anyone writes these names of the angels on a scroll—Iaeo, Iealo, Joelet, Sabaoth, Ithot, Jae—and folding it, wears it around his neck, or places them in his ears, I depart at once, and I undo drunkenness."
The thirteenth said: "I am called Bobel; I cause contractions of the nerves; if, while already burning, I hear the name of the great Adonael (to whom it is said): 'Rebuke Bothotel,' I depart at once." B
The fourteenth said: "I am called Cumentael; I send horror and numbness; as soon as I hear: 'Jaroel, rebuke Cumentael,' I depart at once."
The fifteenth said: "I am called Roelec; I cause the throat and stomach to ache with cold, so that if I only hear the cry: 'Do not remain, do not burn, for Solomon is better than eleven brothers,' I depart at once."
The sixteenth said: "I am called Atrax; I send upon men incurable and harmful fevers. If you wish to expel me, cut coriander, apply it to the lips, saying this incantation: 'Pyrethrum from the filth, I adjure you by the high throne of God, depart from the filth, and depart from the creature of God,' and I depart at once." C
The seventeenth said: "I am called Jeropael; I sit upon the stomach of men and cause cramps in the bath and on the road; and wherever I am found, and I find a man, I make him fall. If anyone says these names into the ears of the sufferers three times, on the right side: 'Jourdarizi, Saboune, Denoe,' I depart at once."
The eighteenth said: "I am called Bouldoumech; I separate wives from their husbands and generate envy; if anyone writes the names of your fathers, [and] Solomon, on a scroll, and places them in the vestibule of his house, I depart from there. The inscription is this: 'The God of Abraham, and the God of Isaac, and the God of Jacob commands you, depart from this house in peace,' and I depart at once." D
The nineteenth said: "My name is Nathoth, and I sit upon the knees of men; if anyone writes on a scroll: 'Pbnounobocol, depart, Nathoth, and do not touch the neck,' I depart at once."
The twentieth said: "I am called Mardero; I send an incurable fever upon men; if anyone..."
on the papyrus script, Sphener, Raphael, A withdraw, Siron Douron, and tie it to the neck, I immediately withdraw.
The twenty-first said: "I am called Alath. I cause a cough and shortness of breath in children; if someone writes on a papyrus, 'Rorex, drive out you, Alath,' and ties it to the neck, I immediately withdraw."
The twenty-second said: "I am called Naphthada. I cause pain in the kidneys and I effect urinary stranguary; if someone writes on a tin leaf, 'Iathoth, Ourouel, Naphthada,' and ties it to the hip, I immediately withdraw."
The twenty-fourth said: "I am called Acton. I cause pain in the sides and the loins; if someone carves in bronze from a ship that has failed, [of] a lamb, 'Marmaraoth, Sabaoth, drive out you, Acton,' and ties it to the hip, I immediately withdraw."
The twenty-fifth said: "I am called Anatreth. I send burnings and fevers into the viscera; if I hear, 'Arara, Charara,' I immediately withdraw."
The twenty-sixth said: "I am called Enenouth. I steal away the wits and change the hearts, and I cause impotence; if someone writes, 'Allazoul, drive out you, Enenouth,' and ties the papyrus, I immediately withdraw."
The twenty-seventh said: "I am called Pheth. I make men lose power and I cause a flow of blood; if someone adjudges me over fragrant unmixed wine, saying towards the eleventh eon, 'I adjure you by the eleventh eon, Axiopheth, to cease, and grant [healing] to the sufferer,' I immediately withdraw."
The twenty-eighth said: "I am called Arpax. I send insomnia; if someone writes 'kok Phnedismos' and ties it to the temples, I immediately withdraw."
The twenty-ninth said: "I am called Anoster. I send womb-frenzy and cause pains in the bladder; if someone anoints with pure oil, [using] three grains of smoothed laurel, saying: 'I adjure you, Anoster, by the Marmarao, cease,' I immediately withdraw. B
The thirtieth said: "I am called Alleborith. If someone at night has eaten and swallowed the bone of a fish, and upon taking the bone from the fish he coughs, I immediately withdraw."
The thirty-first said: "I am called Phesicireth. I cause long-term illness; if someone, having put pounded salt into oil, anoints the sufferer saying, 'Seraphim, Cherubim, help me,' I immediately withdraw." C
The thirty-second said: "I am called Icthion. I paralyze and crush the nerves; if I hear, 'Adonaeth, help,' I immediately withdraw."
The thirty-third said: "I am called Anconium. I lie in swaddling clothes and in the pit; and if someone writes on fig leaves, 'Lycurgus in the pit—' writing it in grape-cluster form, I immediately withdraw: Lycurgus, Ycourgus, Courgus, Ourgus, Gus, Us." D
The thirty-fourth said: "I am called Autotith. I cause envy and fights; the alpha and the omega, when written, make me powerless."
The thirty-fifth said: "I am called Phthenoth. I cast the evil eye upon every man; therefore, the 'much-ailing' eye, when engraved, makes me powerless."
The thirty-sixth said: "I am called Bianacith. I am a jealous [spirit] of the body; I make houses desolate, I waste away flesh, and all other such things; if someone writes on the vestibule of his house: 'Melto, Ardou, Anaath,' I flee from the place."
A And hearing these things, I, Solomon, praised the God of heaven and earth. I commanded them to carry water into the temple of God, and I prayed again to the Lord God that the outer demons and those who trip up mankind might be likewise bound and come into the temple of God. As for the demons, I condemned some to work at the heavy labors of the construction of the temple of God; others I shut up in prisons; to others I commanded that they tame the gold and silver with fire, and sit by the lead and the melting pot, and for the other demons I prepared the bonds by which they ought to be confined. And I, Solomon, had great tranquility in all the earth, and I lived in great peace, honored by all men who are under heaven. And I built the entire temple of the Lord God, and my kingdom was guided rightly, and my army was with me, and the rest did the city of Jerusalem rest, rejoicing and glad; and all the kings of the earth came to me from the ends of the earth to see the temple which I was building for the Lord God. And hearing the wisdom given to me, they worshipped me in the temple; they brought me gold and silver and many various precious stones, and bronze and iron, and lead, and cedar wood, and incorruptible wood for the construction of the temple of God. Among these, the Queen of the South, B abounding in great prudence, also came and fell down before me upon the earth; and having heard my wisdom, she praised the God of Israel, and she tested my wisdom in many things which I taught her, according to the wisdom given to me, and all the children of Israel praised the Lord.
And behold, in those days, one of the workmen, old in age, fell down before me, saying: "King Solomon, have pity on me, for I am old." Commanding him to stand, I said: "Speak, old man, what do you want?" And he said: "I beseech you, King; I have an only-begotten son, and he treats me with grievous insults, and strikes me in the face, and pulls my head, and threatens me with a wicked death; therefore I stand before you: avenge me." I, Solomon, hearing these things, was pricked with pain, looking upon his old age, and I ordered his son to be brought. Having summoned him, I asked if these things were so. But the youth said: "I am not so full of madness that I would strike with my hand the father who begat me! May the king be merciful to me, for I, a wretched man, have not dared such unjust things." C I, Solomon, having heard these things from the youth, urged the elder to come to his senses and to accept the apology of the son. But he would not, wishing rather that he should perish by death. But when the elder would not agree, I was on the point of imposing punishment upon the youth, but seeing Ornias the demon laughing, I was very angry that the demon should laugh in my presence. And I ordered them to be taken away, and that Ornias be brought into the middle of the tribunal. And having been brought, I said to him: "Accursed one, why have you approached and laughed at me?" But the demon said: "I beseech you, king, I did not laugh because of you, but because of the D unhappy old man
and this miserable youth, his son; for in three days his son will die, and the old man wishes to destroy him wickedly." A I, Solomon, hearing these things, said to the demon: "Are the things you say true?" And he replied: "These things are true, king." And hearing this, I commanded the demon to withdraw, and ordered the old man to return again with his son; I commanded them to be reconciled in friendship, and providing them with the necessities for sustenance, I said to the elder: "After three days, bring your son to me here, and I shall take thought for him." Having bowed down, they departed. When they had gone, I commanded Ornias to be brought into the midst, and I said to him: "Tell me, whence do you know these things?" And he said: "We demons go up to the firmament of heaven and fly about in the midst of the stars; and we hear the decrees that go forth upon the souls of men, and consequently we come and—whether through power, or fire, or sword, or by accidental mishap—we transform ourselves and destroy them; and if someone does not die an untimely death or by some violence, we demons transform ourselves so that we may appear to men and be worshipped by them as being above human nature." B I, therefore, hearing this, praised the Lord God, and questioned the demon again: "Tell me, how are you able, being demons, to ascend into heaven and mingle in the midst of the stars and the holy angels?" And he said: "Whatever is accomplished in heaven, its likeness also exists on earth; for there are principalities, powers, and world-rulers, and we demons fly in the air; and we hear the voices of the heavenly ones and behold all their powers; and as if not having a firm seat of rest, we grow exhausted and fall like leaves from trees; and seeing us, men think that stars are falling from the sky; C but it is not so, O king, rather we fall because of our weakness and because we have no help at all; we fall like lightning in the midst of much darkness, and suddenly; and we burn up cities and set fields on fire. For the stars are established in the heaven, just as also the sun and the moon." And hearing these things, I, Solomon, ordered the demon to be kept in custody for five days; and after the five days had passed, I called the elder, intending to question him. The elder came before me in mourning, and with a dark face, and I said to him: "Tell me, elder, where is your son, and why this appearance?" D And he said: "Behold, I have become childless, and I sit hopeless at the tomb of my son, who has already been dead for two days." And I, Solomon, hearing these things, and knowing that the demon Ornias had spoken the truth to me, praised the God of Israel. And the Queen of the South, seeing all these things, marveled, glorifying the God of Israel; and she saw the temple of the Lord being built, and she gave a shekel of gold and a hundred myriads of silver, and chosen bronze; and she entered into the temple; and the altar, and the bronze supports of the altar, and the stones of the lamps shining
with various colors, and the lamp-stand of stone, and of emerald, and of hyacinth, and of sapphire; and he saw the vessels, the golden and silver and bronze and wooden ones, and the coverings of dyed leather. And he saw the bases of the pillars of the temple of the Lord, all of one gold, apart from the demons whom I condemned to labor. A And there was peace round about my kingdom and over all the earth. And it came to pass, while I was in my kingdom, that the king of the Arabs, Adar, sent me a letter, and the writing of the letter read as follows: “To King Solomon, greeting. Behold, we have heard—and it has become known to all the ends of the earth—of the wisdom given to you, and that you are a man merciful before the Lord, and that understanding has been given to you over all spirits, both aerial, and earthly, and subterranean. Since there exists a spirit in the region of Arabia of such a kind: in the morning a certain gust of wind arises until the third hour; B and its blast is terrible and destructive, and it kills men and cattle; and no breath of life can exist on the earth in the presence of that demon. Therefore, I entreat you, since the spirit is like a wind, devise something according to the wisdom given to you by the Lord your God, and deign to send a capable man to capture it. And behold, I shall be, King Solomon, I and my people and all my land, your servants unto death; and all Arabia shall be subject to you, provided you perform this justice for us. Wherefore we ask you: do not overlook our petition, and do not let your province, which is subject and subordinate to your rule, be rendered despised; for we are your suppliants, I and my people and all my land. May my Lord fare well in all things.”
I, Solomon, when I had read the letter and opened it, handed it to my people, saying to them: “After seven days you shall remind me of this letter.” C And Jerusalem was being built, and the temple was being completed. And there was a large, choice cornerstone lying there, which I wished to place at the head of the corner of its completion; and all the craftsmen and all the demons who were working together came to the same place so as to lift the stone and place it upon the pinnacle of the holy temple, yet they were not able to move it and place it on the corner prepared for it; for that stone was very great and useful for the corner of the temple. And after the seven days, having remembered the letter of Adar, king of the Arabs, I called my boy and said to him: “Equip your camel and take for yourself a wineskin, and take also this seal; and go away into Arabia to the place where the evil spirit blows; and having taken the wineskin, and [placing] the ring before the
A mouth of the wineskin against the breath of the spirit, and upon the wineskin becoming filled with air, then you will understand that it is the demon; and quickly binding the mouth of the wineskin, seal it with the ring, and command it upon the camel, and bring it to me here; and if along the way he should promise you gold or silver or treasures so that you might release him, take care not to be persuaded; but command that he be released by an oath; and if he shows you places of gold or silver, having marked the places, seal them with this seal, and bring it to me; and now depart safely.
Then the boy did what had been commanded him; he prepared the camel, loaded the wineskin, and journeyed B into Arabia. And the men of that place were disbelieving that he would ever be able to capture the evil spirit. And when morning came, the servant rose and stood before the blast of the wind, and placed the wineskin upon the ground, and the ring upon the mouth of the wineskin; and the demon blew through the middle of the ring into the mouth of the wineskin, and entering in, he inflated the wineskin. The man, having stood up immediately, tightened the mouth of the wineskin with his hand in the name of the Lord God Sabaoth, and the demon remained inside in the wineskin; and after this the boy remained in that country for three days as a demonstration; and the spirit no longer blew any more in that city, and all the Arabs knew that he had surely locked up the spirit. C Then the boy commanded the wineskin onto the camel; and the Arabs sent the boy away with much honor and valuable gifts, praising and glorifying the God of Israel. And the boy brought the wineskin, and placed it in the middle of the temple.
And on the following day, I, King Solomon, coming into the temple of God, was in great grief concerning the cornerstone; and as I was entering into the temple, the wineskin stood up and walked seven steps; and it fell upon its mouth and did obeisance to me. And marveling that the demon still had power even in a wineskin, and was walking, I commanded it to rise; and the wineskin rose, and stood puffed up on its feet. D And I questioned it, saying, "Tell me, who are you?" And the spirit said from within, "I am the one called Ephippas, who is in Arabia." And I said to it, "Is this your name?" And it said, "Yes; wherever I wish, I fly, and I burn, and I kill." And I said to it, "By what angel are you brought to nothing?" And it said, "The sovereign God who has power over me, and to be heard; He who is about to be born through a Virgin and to be crucified by the Jews upon a tree; whom angels and archangels worship; He brings me to nothing; and He weakens me from my great power, which was given to me by my father, the devil." And I said to it, "What are you able to do?" And it said, "I am powerful to move mountains, to overthrow the houses of kings, [and] I wither trees devoid of leaves." And I said to it, "Are you able to lift this stone and place it into the head of this angle which is in the beauty of the temple?" And it said, "Not only to lift this, O king, but also together with the demon who is over the Red Sea I shall bring a sky-blue column and place it where you wish in Jerusalem." Saying these things, I compelled it, and the wineskin became as if inflated, and I placed it beneath the stone, and it girded itself, and lifted the wineskin on high; and the wineskin climbed the stairs carrying the stone, and placed it on the summit of the entrance of the temple. I, however, Solomon
A seeing the stone raised and set in place, said: “Truly that Scripture is fulfilled which says: ‘The stone which the builders rejected, the same is become the head of the corner;’ for it is not my own gift but God’s, that a demon was able to lift so great a stone and deposit it in the place I desired.” And Ephippas brought the demon that was in the Red Sea along with the column; and both taking the column, they were lifted up from the earth. I, however, reasoning wisely that these two spirits could shake the whole world in a moment of time, sealed them both here and there with my ring, and I said: “Be watched.” And the spirits remained carrying it until this day, as a proof of the wisdom given to me. And the column was hanging, by reason of its size, through the air, being carried by the spirits; and thus the spirits beneath appeared as if they were carrying air; and to anyone who looks closely, the column appears to be carried obliquely by the spirits, and it remains so even until this day.
And I, Solomon, asked the other spirit who had come up with the column from the abyss of the Red Sea. And I said to him: “Who are you, and what are you called? And what is your work? For I hear many things about you.” The demon said: “I, King Solomon, am called Abezetbibod; I am a descendant of an archangel, who once sat in the first heaven, whose name is Amelouth. I am, therefore, a troublesome spirit, winged, having a single wing, ruling over every wind under the heavens. I was present when Moses entered unto Pharaoh, the king of Egypt, hardening his heart. I am he whom Jannes and Jambres invoked, who resisted Moses in Egypt; I am he who withstood Moses in the final signs.” I said therefore to him: “How then wert thou found in the Red Sea?” And he said: “At the exodus of the children of Israel, I hardened the heart of Pharaoh; and I winged his heart, and those of his servants; and I caused them to pursue after the children of Israel; and Pharaoh and all the Egyptians followed. B Then I was present there, and we followed along. And we all went up into the Red Sea. And it came to pass, when the children of Israel had crossed over, the water turned back and covered all the camp of the Egyptians, and all their power. I was found there, therefore, and the water covered me, and I remained in the sea, being kept beneath this column. And when Ephippas came, sent by you, having been enclosed in a wineskin vessel, he brought me up to you.”
I, therefore, Solomon, hearing these things, glorified God and adjured the demons not to disobey me, but to remain carrying the column; and they both swore, saying: “The Lord your God lives, we will not put down this column until the consummation of the age; but C on whatever day this stone falls, then shall be the consummation of the age.” And I, Solomon, glorified God, and I adorned the temple of the Lord with all decency, and I sat happy in my kingdom, and there was peace in my days. And I took wives from D
day this stone shall fall, then shall be the consummation of the age. And I, Solomon, glorified God, A and I adorned the temple of the Lord with all seemliness; and I was rejoicing in my kingdom; and there was peace in my days. And I took wives for myself from every land, whose number was not, and I went to the Jebusite, and seeing there the daughter of a Jebusite man, I loved her greatly, and I desired to receive her among my wives as a wife. And I said to their priests: Give me this Shunamite (15) as a wife. And the priests of Moloch said to me: If you love the virgin, enter and worship our gods, the great god Raphan, and the one called the god Moloch. I, therefore, fearing the glory of God, did not follow to worship; and I said to them: I do not worship a foreign god. B What is this vain idol that you thus compel me to worship? They said: The God of our fathers. But when I affirmed that I would in no way worship foreign gods, they renounced that the virgin would ever sleep with me unless I would willingly sacrifice to the gods. And as I was pining away for her, crafty love brought me five locusts, saying in her name: Take these locusts (18), and grind them in the name of the god Moloch, and then I will sleep with you; which I also did. And immediately the Spirit of God departed from me. And I became weak and as one foolish in my words; since then I was forced by her to build a temple to the idols, to Baal, and to Rapha, and to Moloch, and to the other idols; and I, the wretched one, did her will, and finally the glory of God departed from me; and my spirit was darkened; and I became a laughingstock to the idols and demons: therefore I wrote this my testament, so that to whomsoever it may happen, you may pray, and attend to the last things and not to the first, so that you may perfectly find grace unto the ages. Amen.
ADDENDA TO CEDRENUS.
TOM. I OF THE WORKS OF CEDRENUS. In the Coislinian codex 136 of the History of John Scylitzes, a Preface is prefixed, far longer than the one which precedes the History of George Cedrenus, and it contains not a few things new and worthy of note concerning the writers of Byzantine history. It has been thought best to transcribe it here.Synopsis of Histories written by John Scylitzes, Curopalates, and great drungary of the Watch.
The compendium of history, after the ancients, was best arranged first by the monk George, who was syncellus to Tarasius the most holy patriarch; after him, by Theophanes the confessor, hegumen of Agri, who both traversed the historical books and condensed them into a compendium, in a style indeed simple and unadorned, but they themselves were almost...
A entirely alienated from the nature of the facts. For Georgius, beginning from the foundation of the world, ended with the tyrants, I mean Maximian and his son Maxentius; but Theophanes, taking his own origin from the end of the former’s work, and having condensed the remaining chronographia and reached the death of the emperor Nicephorus, who had been from the Genika or Logothete of the Genika, he made an end of his narrative. After him, no other person dedicated himself to such a study. Some, indeed, did attempt it, such as the Sicilian teacher and, in our own time, the prince of philosophers and hypertimos, Psellus. Besides these, there were others also. But they applied their hand to the work in a perfunctory manner, and having lapsed from an accurate narrative, they omitted the greater part of matters of major importance and were useless to posterity, weaving a bare enumeration of emperors, so as to teach who succeeded whom in the possession of the scepter, and nothing more. But those who wrote histories in such a way, not having a right aim, have harmed their readers more than they have benefited them. For Theodore Daphnopates, Nicetas the Paphlagonian, Joseph Genesius and Manuel the Byzantines, Nicephorus the deacon the Phrygian, Leo Asinus, Theodore who was president of Side, and his cousin and namesake who presided over the Church in Sebasteia, and in addition to these Demetrius of Cyzicus and the monk John—each set before himself his own subject; one, the praise of an emperor; another, the vituperation of a patriarch; another, the encomium of a friend; and under the name of history, each followed his own aim, and fell far from the state of mind of the aforementioned men. B For having written historically of the events that occurred in their own times and slightly before, and having composed each his own history—one with sympathy, another with antipathy, another for the sake of favor, another as he had been commanded—and disagreeing with one another in the narration of the same things, they have filled their listeners with dizziness and confusion. We, however, having read the works of the aforementioned men, and hoping that this synopsis will be no small benefit to lovers of history, especially to those who prefer ease to labor—inasmuch as it represents events from various times very briefly and liberates one from the mass of commentaries—having diligently examined the histories of those mentioned above, having ejected the things that were said from passion and for the sake of favor, having dismissed the things that savored of dissension and contradiction, having also expunged the things that seemed to smack of fable, having collected the narrations that were thought probable and plausible, with the addition of what we were taught by old men by unwritten tradition, and having composed them in a summary fashion for those who come after us as soft food, well-milled C by this discourse, so that those who have perused the books of the aforementioned historians may have commentaries, carrying this little book with them even on the way; for indeed reading is accustomed to induce recollection, and recollection to nourish and increase memory, just as on the other hand negligence and carelessness toward events steal away remembrance, whence oblivion follows completely, which obscures and confuses the memory of events. But those who have not yet read the histories, let them use this compendium in the place of a guide, and for those things sought after which
to feed and nourish the memory, just as, conversely, negligence and sloth bring about oblivion—to which there follows, without fail, a forgetfulness that darkens and confuses the memory of things done. Those who have not yet encountered the histories may have this epitome as a guide; and those seeking things written at length might obtain a more economical knowledge of the events. A
FABROT’S GLOSSARY OR INTERPRETATION OF OBSCURE WORDS OF CEDRENUS
B ᾿Αββᾶς, ἀββάδιον: abbas or abba, father. Novella 123. Hieremias patriarcha in his response to the Württemberg theologians, ch. De monastica vita: he called the order of archimandrites "abbades". Major. St. Benedict in *Concordia regularum* c. 34: *Who is also major of the monastery.* Hence paternitas. Concilium Meldense, can. 10: *Let that abbacy which is called fatherhood (paternitas) in the Latin name be utterly removed.* Hence, by way of contempt, Stylianus to Stephen, Pope (it exists in the synod of Constantinople): "He had attached to himself a certain obscure and base abbadium, a prestidigitator, and moreover a magician."
᾿Αθῆναι (habenae): reins. Theophanes: *habenis flagellare* (to scourge with reins). Anastasius Bibliothecarius in *Hist. Eccl.*, not yet published: *Habena or ferula* (the rod/whip). [See] Digest, book 1, § *impuberi*, concerning the Senate. Cyril’s Gloss: *havena* for *habena*. Also: *imás* (a thong) is a *habena*.
᾿Αδνούμιον: dilectus (chosen/levied), the census and description of soldiers. Constantine in *Tact.*: "It is appropriate also at the time of the *roga* (stipend) and the *adnoumion* to be enrolled and registered. But if at any time necessity calls for this to be done for the sake of the *adnoumion*..." See Suidas, Favorinus, and the *Glossae Basilicorum*.
C ᾿Αερικόν: a tax for the "aerial spirit." Cujacius, *Leo Tactic.* 20. 71: "For it suffices for them to pay the public taxes and the *aerika* (aerial taxes) imposed upon them, and to be burdened no further." The interpreter did not understand this passage. But it seems to agree with the interpretation of Procopius in the *Anecdota*, so that it may be a species of tax which goes over and above the customary canon.
᾿Αθάνατοι: immortals, as among the Persians. Procopius, *Pers.* 22: "He commanded the one called the word of the immortals to remain quiet until he himself should signal." [See] Socrat. *Hist. Eccl.* 7, 20; Themist. *orat.*, Athenaeus.
᾿Ακοίμητοι: the sleepless monks. *Series episcoporum Byzenii*, juris Gr. p. 298: "And a monk from the *akoimetoi* (sleepless ones)." In the monastery of the *akoimetoi*. A monk from the monastery of the *akoimetoi*. Having established monks there from the monastery of the *akoimetoi*. To Marcellus, archimandrite of the *akoimetoi*.
᾿Ακόλουθος: attendant. [See] *Barangoi* (Varangians).
᾿Ανταρσία: rebellion. Theophanes in *Phocas*: "For he heard that a rebellion against Phocas was being meditated in Africa." ᾿Αντάρτης: rebel. "The tyrant sent forth Alexander, his co-rebel (synantartes)." D Συναντάρτης: [those whom] he accused of being his rebel.
᾿Αλλάγιον: *allagē* (change), exchange of money. Even today among the Greeks it is *allagō* (I exchange). ᾿Αλληλέγγυον: See Zonaras on Basil, and the Novella of Basil, and Meursius.
᾿Αλογον: horse, beast of burden. *Leo Tact.* c. 5 § 10: "That their horses (aloga) be managed." Theophanes in *Heraclius*: "Many of his horses were destroyed." Nicetas Choniates in *Manuele Comm.* 2: "Loading the spoils upon the horses." And others, placing the women violated by them upon the horses. *As alogois* (on the horses).
*Ambōn*: ambo, pulpit, suggestus. *Annales Fuldenses*: "He ascended the ambo in the Basilica of St. Peter, with the Gospel placed upon his head." Anastas. Bibliothecarius in *Hist. eccles.*: "They anathematized the Chalcedonian council from the ambo." Concil. Laodicen. can. 15. Synodus Cp. 7, act. Basilius *de Vita S. Theclae*, Theophanes, in *Justinian*. Nicephorus Callistus 14, 10: Zonaras: "Amiras, amireus (emir). To exercise an *amiraeum* (emirate)." Theophanes in *Heraclius*: "Their emir."
᾿Αννώνα: annona (provisions). Glossae Nomicae: "Annona signifies supply, market, and the annual distribution." [Meursius] thought it should be read as *roga* (stipend) for *agora* (market). But nothing should be changed: for it also signifies portions (species annonarias), as Casaubon observes on Polybius, book 1. It also signifies salaries, customs, stipends, and provisions which are granted to soldiers, magistrates, or others. Novella 130, c. 1. Theophilus on the final § *de milit. test.* Macarius, homily 26. Vegetius 2, 7. St. Ambrose, epist. 27. An uncertain author or John of Constantinople on Matthew homily 53. Gregory 1, epist. Ind. 3, c. 20.
Anastas. Biblioth. in *Historia Eccles.*: "But Macedonius [took] a certain Acholius, who had drawn a sword against him, and by the submission of his enemies he ordered him to receive rations every month." See *Basilica* at law 2, C. *pro soc.*, and the Greek interpreter at law 19, D. *de testib.*
*Απληκεύειν* (aplekeuein): to pitch camp, to measure out. Leo *Tact.* c. 5, § 37: "And there safely to pitch camp." Theophanes in *Justinian*: "While they were pitching camp a little before the city." Hence *ἄπληκτα* (aplekta) for the camps themselves. Leo *d. c. q.*, § 34. Onosander, *Strategici* c. 9: "Concerning the constant changing of the camps."
*Ἀπόκρεως* (apokreōs): Quadragesima, or the time of abstaining from meat. See Filesacus on *Quadragesima* p. 447, and separately on Homily 15 of Theophylact Cerameus. Nicephorus Gregoras.
*Ἀποκρισιάριος* (apokrisiarios): Deacon. Isidore of Pelusium, ep. 144. Sixth Synod, CP. act. 1: "Of the most holy apocrisiarius Theodore." *Menologium* of July: "Apocrisiarius of the church of the Alexandrians." *Apocrisiarius* or *apocrisarius*. Facundus Hermianensis 1. 4: "From Stephanus, deacon of the Roman church and apocrisiarius." Ferrandus the deacon to Anatolius: "The apocrisarius of Eutyches, *ἀποκρισάριος τοῦ Εὐτυχοῦς*." Council of Chalcedon, act. 1. Hence *apocrisariatus* (the office of apocrisiarius). Humbertus, *Against the Calumnies of the Greeks*: "In the time of his *apocrisariatus*." The old interpreter of the 6th CP Synod interprets *ἀποκρισιάριον* as *responsalem* (a spokesperson). Facundus, *d. l. 4*, as "spokesperson of the Roman church." Aimoinus 3, c. 66: "Through the spokespersons (*responsales*) of Fredegund." Anastasius Bibl. in *Hist. Eccles.*: "The spokespersons of Felix the Roman arriving." And soon after: "But Felix, having learned what was done by his apocrisiarii." Others say "the one creating responses." Gregory 1. 7, epist. 5: "Our deacon who was creating responses (*responsa faciebat*) in his presence." Theophanes: "He who performs the imperial responses." *Responsum* is *ἀπόκρισις* in the Novels of Justinian. *Chronicon Alex.*: "And to tell the emperor the response." St. Benedict, abbot of Aniane, in *Concordia regularum* c. 58: "The brothers who are sent out for any response." An apocrisiarius, therefore, is an envoy of the church, of princes, or even of a private person.
*Ἀρμάμεντον* (armamentum): armory. Theophanes: "And he put the armamentum there." Anastasius Bibl. in *Hist. Eccl.* translates it thus: "And there he placed the armamentum." *Armamentarium* is *ὁπλοθήκη*. Gloss. Cyr.: *ὁπλοθήκη* is armamentarium. Josephus, *Antiquities* 9, 7: "And Joadas, having opened the armory in the temple." Rufinus of Aquileia translates it thus: "Meanwhile Jaiadas opening the armory." Add Novell. 81, c. 1, Theophanes in *Mauricius*. Sometimes *ἀρμάμεντον* is understood as the weapons themselves. Leo *Tact.* c. 6, § 28: "Other wagons carrying the *armamentum* of each count of soldiers." Constantine, *Tact.*: "And have also other wagons carrying the *armamentum*."
*Ἄρματα* (armata): weapons. Leo *Tact.* c. 19, § 13: "Let them have weapons." Constantine in *Tact.*: "Bearing weapons." Codinus *de Offic.*: "Whether concerning horses or weapons" (*Sive de equis sive de armis*). Item: "Being deprived of horses or weapons" (*Qui equis aut armis nonnullis careant*). Achmes uses it in *Oneirocritica* c. 24, 54, 69, and 156. Thomas Magister: "Weapons (*ὅπλα*) not only [as] commonly [called] arms (*ἄρματα*)." *Glossa Nomica*: "'*Ἄρμα* signifies also a weapon (*ὅπλον*)." The more recent Greeks, therefore, said *τὸ ἄρμα* and *τὰ ἄρματα*. Harmenop. 1, 26, § 12: "He who steals another's weapon" (*Qui aliena arma subripuit*). Alexius Rharturus: "The strong weapon." Item: "It is a very great weapon against the enemies." Manuel Moschopulus: "*Ἄρμα* in the singular [is] the four-horse chariot; *ἄρματα*, however, in the plural [are] the weapons." The grammarian errs who denies that *τὸ ἄρμα* in the singular can signify *arma* (weapons). Eustathius on *Iliad* 2: "The word *ἄρμα* is said also of a weapon, and this is Roman." Nicephorus Blemmidas, *Epitom. leg.* c. 8: "*Τὸ ἄρμα* [is used] of weapons by the custom of the Romans." And just as the writers of a later age said *τὸ ἄρμα* and *τὰ ἄρματα*, so also the latest Latinity usurped *arma*. Dositheus Magister in the *Glossae*: *Inermis* (unarmed) is "without arms." Laws of the Lombards, tit. 42: "Since he has made a wound with an arrow or any weapon (*arma*)." Hence *ἀρματοι* in the *Basilica* books and Cedrenus as "armed." Georgius Alexandrinus in the *Life of Chrysostom*: "For neither do we do this by our own power, nor by the authority of cavalry and of royal weapons and a multitude of troops." *Εἰ ἀρματοῦν* (to arm). Council of Florence, p. 567, ed. R: "To give twenty armed ships of every size." Alexius Rhart. *doctr.* in *S. et magn. Parasc.* and *ἐξαρμάτος* (unarmed). *Corona pretiosa*: *ἐξαρμάτος*, i.e., without breastplate, unarmed, defenseless.
*Ἀσηκρητεῖον* (asēkrēteion): secretariate. 8th Oecumenical Synod, act. 4: "Thus they confessed also yesterday in the secretariate." It seems it should be read *ἀσηκρητεία*: for the interpreter translates it "in the secretariis." But there were various secretariats, concerning which see *σέκρετον* (secretum).
*Ἀσηκρήτης* (asēkrētēs). *Gloss. Nomica*: "Asēkrētēs is the secretary of secrets, a secretis, a secreta, notary of secrets." Procopius, *Persian War* 2: "For Emperor Justinian happened to have sent John the Rufinian and Julian, the secretary of secrets, as envoys to Chosroes; the Romans call the office *asēkrētēs*; for they have customary called secrets *σέκρητα*." The same, *Anecdota* p. 63, in fine: "But to those called *asēkrētēs*, the honor was not denied of writing the emperor's secrets, for which task they had been previously assigned." Nicephorus, patriarch, in *Breviario Historico*: "They proclaim Artemius Philippicus as emperor, whom they call *asēkrētēs* in the language of the Italians." Sixth Synod CP, act. 2: "Paul, the most magnificent *asēkrētēs* and imperial secretary, said." And act. 4: "Of Diogenes the most magnificent *asēkrētēs* of the imperial secretariate." Synod Nicaea 2, act. 2: "Imperial *asēkrētēs*." Nicephorus Constantinopolitanus, archbishop, in an epistle to Pope Leo: "When therefore I had attained mature age and had passed my youth, I occupied myself in the royal courts, performing a certain service (*militiam*), and that not without labor and diligence, but which is exhibited by hands and pens. For I was among the imperial scribes. *A secretis* they were accustomed to call them, for we know it to be a phrase of the Latin language." Landulphus Sagax 1. 17: "Phocas therefore directs Theodore *a secretis*." The first of the order is *πρωτοασηκρήτης*, the first *a secretis*. See Anastasius Bibliothecarius in *πρωτοασηκρήτης*.
*Ἄσημον* (asēmon): silver, also stamped/coined. Georgius Alexandrinus in the *Life of the Blessed Chrysostom*: "He gave the gold to the poor and those in need, but he distributed the silver (*ἄσημον*) to the churches." Today the Greeks say *ἀσήμι* for silver and *ἀσημένιον* for made of silver. Cyril, patriarch of CP, *against the Jews*: "As he had a golden head, his hands and chest were silver."
*Ἀσκητήριον* (askētērion): asceterium (monastery). Julianus Antecessor, *Novel.* 6, 6. Papias: *Assisterium*, a monastery in Greek, for *asceterium* or *asciterium*, as the manuscript codices of Julian have. *Menologium* Greek in March: "After my death, this house of holy women shall become an asceterium." Nicephorus Callistus 9, 14: "Which in another place, namely among the Athenians, he called the *asceterium*." Hence *ἀσκητής* (ascete) in St. Basil. Theophylact on c. 11 of Luke: "For the Pharisees seemed like ascetes and separated from others." Hence *συνασκητής* (fellow-ascetic). Curopalates p. 817 and *ἀσκήτρια* (ascetria), Julian *Novella* 53, "from *ἄσκησις* (*exercitatione*): for ascetae or monks and ascetriae or nuns exercise themselves in every type of piety."
*Ἀσσάριον* (assarion): assarium, as. See Gloss. *assem* as *ἀσσάριον*, *οβολόν* and *assarium* as *ἀσσάριον νουμμίον*. Cleopatra, *Concerning Weights and Measures*: "And the ounce is called a four-assarium [coin] of the Italians." Papias: *Assarium*, a coin, an as, or the figure of a denarius.
*Αὐγούστα* (augousta): Augusta, wife of Augustus. Achmes, *Oneirocritica* c. 125. Simoc. 8, 13. *Basilica* 1. 1,
tit. 6, § 1: "The king is not subject to the laws, but the Augusta is." Theodoret, *Epist.* 138: "To the most pious and most God-beloved Augusta." *Αὐγουσταιών* (*Augustæum*). *Description of the city of Constantinople*: "Augustæum, Capitol, Mint." Pachymeres, bk. 9: "Filling the curtain of the Augustæum." *Palatium Cpolitanum*. *Αὐγουστάλιος* (*Augustalis*). Paul, 1. 35, § 3. From which causes, he is also the greater prefect of Egypt. *Basilica*: "The Augustalis of Alexandria." Justinian, *Novell.* 23: "He shall have an auditor as Augustalis." Julian, prefect Augustalis. Synesius, *Epist.* 29, 105 at the end. Isidore of Pelusium, 3, 50. Nicephorus Callistus, 10, 11. Photius, *Bibliotheca*, p. 259 in the Greco-Latin edition. Theophylact Simocatta, *History of Maurice* 8, 13. John Moschus, *Limonar.* c. 207: "From the rank of the Augustalis." Theophanes, *Homil.* 46: "He is ordained Duke of Egypt and Augustalis." A *Αὐθέντης* (authentes), lord. Used by John Cantacuzenus, p. 756. Panias: *Authentes*, lord, author. Whence *αὐθεντία*. Thomas Magister: "But *authentia* is not found in any of the approved orators in the sense of 'lordship'." John Moschus, *Limonar.* c. 79: "And he gave the key of the cupboard to the *authentes*." Alexius Rhartur: "And the *authentissa*." If *authenten*... if *authenticos*. Hesychius: *Authentein*, to have power. Codinus in *Parerga*: "The Latins entering *authenticos* (in an authoritative manner) into the Great Palace." Cyril the Patriarch: "Lord, that is to say, *authentes*." And in Laonicus Chalcondyles, *megas authentes*, "the grand seigneur." Concerning Sophia Augusta, Anastasius in *Ecclesiastical History*: "Having summoned the money-lenders and notaries, Sophia Augusta ordered the receipts of the debtors and the brief notes to be brought. Having read these, she accepted the notes, and offered them to the debtors, and restored them to their masters." Cedrenus, *authentais*.
*Βάϊα* (baia), gifts accustomed to be given annually by the emperor or patriarch before Palm Sunday, whence they get their name: for *baïs* or *baïon* is a palm branch. John c. 12. Porphyry *De abstinentia ab animantibus*. Epiphanius, *Homily on the Palms*. Dorotheus, *Doctrina* 15: *Meta baion*, with palms. Hence the palm-bearing week (*hebdomas baïophoros*). George Logothete in his *Chronicle*: "He hastened to reach the bridal chamber before the palm-bearing week." Which is also the day of the palms. Metaphrastes Sept. in *Cyriacus*: "Until the day of the palms should arrive." This distribution, however, did not happen only once. Theophanes in *Apsimarus*: "And he trampled upon their neck until the release of the first palm." Which Cedrenus [reports] in almost the same words. See, however, the later notes on p. 446b. B
*Βαΐουλος* (baioulos), *bajulus*. The scholiast of Sophocles in the *Ajax*: "A pedagogue and trainer, who is called *baioulos*." Balsamon in *Juris Gr.* p. 472: "We call trainers *baiouloi*." Theophanes: "King Theodosius made Antiochus the praepositus and patrician and his *bagilos* a father." Thus ms. R: read *baioulon*. Anonymous author in the *Annales Francorum*: "King Charles returned peacefully to France with his sons and army, and sent his son Louis, who was to rule as king, into Aquitaine, appointing for him the *bajulus* Arnold, and establishing other ministers in an orderly and decent manner, suitable for the protection of a child." *Historia Miscella* 1. 23: "He slew all the emperor's men who were caught and shorn, together with John the protospatharios and his *bajulus*." Fredegarius Scholasticus in his *Chronicle*: "A certain Otto, son of Bero the domesticus, who had been the *bajulus* of Sigebert from adolescence." Aimoinus, *De Gestis Francorum* 4, 38: "*Bajulus* of Sigebert." *Bajulus* is a pedagogue, preceptor, monitor, rector, *gouverneur*. Hence *bajulatio*. Aimoinus, *Hist.* 5, 39: "Committing to a *bajulatio*."
*Βάνδον* (bandum), *vexillum*, military sign. Pope Hadrian, *Epist.* to Charles the Great: "Who, receiving the Greeks themselves in Naples with *bandis* and signs." Anastasius the Librarian in *Ecclesiastical History*: "He sent this Hisam to Jerusalem in honor of his son and the terror of the emperors, with imperial and decent honor, and militarily, and with *bandis* (corrected to *bandis*), and scepters." Procopius, *De bello Vandal.* 2, p. 123: "Having entrusted both the shield-bearers and the sign, which the Romans call *bandon*, to John the Armenian." Leo *Tact.* c. 12, § 62: "And the *banda*, that is to say, the signs." Constantine in *Tact.*: "Each regiment ought to have its own *bandon*." Scholiast in *Stelit.* of St. Gregory Nazianzen: "The sign and symbol of the army, which they call *bandon*, is a password." *Bandora*, a cohort of soldiers, *scara*. *Acts of the Life of Alexander* PP 3: "The sign-bearers ran together with the *bandis*." Radevicus 2, 66: "They led them to the palace with signs and *bandis* preceding." *History of King Wamba of Toledo*: "That he came with the signs of the *banda*." Benno the Cardinal, *Vita Hildebrandi* 1. 1: "And all the soldiers carrying *banda*." Anastasius in *Hadrian*: "They received him with the *bandora*." Hence *βανδοφόροι* (*bandophoroi*). Procopius, d. 1. 2, p. 134: "But the other, who was accustomed to carry the general's sign in battles, whom the Romans call *bandophoros*." Leo *Tact.* c. 4, § 14: "And a *bandophoros* is he who carries the sign of the *bandon*." *Signiferi*, *vexillarii*, also called *draconarii*. *Ordo Romanus*: "Then the *draconarii* soldiers, that is, those who carry the signs." Theodoret, *Epist.* 59: "And Patroinus the *draconarius* carries this." Add *Epist.* 133. *Βάνδον* signifies both a troop and a *scara* or a wedge of soldiers. *Glossa Nomicæ*: "A custody, a military troop, which the Romans call *bandon*." Author of the *Life of Charlemagne* in the *Annales Francorum*: "But Lord Charles encamped with the Franks at the same [place], and sent out his *scara*." And p. 19: "And arriving at the place, he sent four *scarae* to Ingilherim." Finally, *bandon* signifies victory, if we follow Stephanus de Urbibus in *Alabanda*. "Among the Romans," he says, "they call victory *bandon*."
*Βάραγγοι* (Varangoi), protectors according to Cujacius, axe-bearers. Concerning these, Codinus in *De offic. vet.* inscr.: "To the chiliarch of the Varangians." John Cantacuzenus 1, 41: "And the Varangians who carry the axes, as they are called." Greeks to 1. 3, § 5 D. *ad leg. Cornel. de sicariis*: "A Varangian senator having killed another Varangian senator." Astrampsychus in the *Pythagorean Masonry*: "He shows [this] to the Varangians, and the magnates, and the dignitaries." These were Celts, as Scylitzes writes in Cedrenus, p. 792 d. in the margin, or English, as Codinus [says]. Their prefect is the *akolouthos*, as has already been observed.
*Βαρδούκιον* (bardoukion), *bastile*, javelin, pilum, missile, which can be thrown. Constantine in *Tactics*: "Tzicouria, bardoukia, matzoukia." C
*Βασιλεύς* (basileus), king, emperor, concerning the king of the present time. Zosimus 5: "So that no one else but he should have power as *basileus*." *Βασιλίς* (*basilis*) for Augusta. The same book, same [section]: "Boasting against the multitude of the *basilis*." Thus the Byzantines were accustomed to call the emperor. *Annales Francorum*: "In their own manner, that is, in the Greek language, they spoke praises to him, calling him *imperator* and *basileus*." And in almost the same words the author of the *Life of Charlemagne* and Eginhard *De gestis Caroli M.* and the *Annales Fuldenses*. They called others *rhegas* in contempt, as *rhega Frangias*. See Luitprand in *Legatio*.
*Βελγίον* (belgion), a rod. Anastasius the Librarian in *Ecclesiastical History*: "He threatened against the Vulgares [Bulgarians] armed with slings and rods, and blasphemous." Leo *Tact.* c. 7, § 3: "With shields and *vergia* (rods)." And § 18: "Instead of swords, giving *vergia* or reeds or staves instead of spears." Constantine in *Tact.*: "And let them carry shields and *vergia*." *Menolog.* in March: "The old man wove therefore until the ninth hour fifteen *ouergia* (rods) with great labor."
*Βεστιαρίτης* (bestiarites). See *Protobestiarius*.
*Βίγλα* (vigila), a watch. Eustathius, *Il.* 2: "He calls what is commonly called *bigla* a watch." Theophanes: "Having therefore closed the gates of the walls and set *biglae* (watches)." Leo *Tact.* 11, § 9: "To also have *biglae* from the outside." D
A c. 17, § 54: "That the *bigla* may be accurate and a security for the rest." Hence *biglator*, a scout. Idem, Leo c. 14, § 16: "With a few *biglatores*." The verb *bigleuein* means to perform the watch. Leo, in the same chapter, § 13: "Being obliged to keep watch." And d. o. 17, § 102: "On account of those keeping watch in every way." Or *biglizein*, to keep watch. Constant. in *Tact.* p. 38: "In order to have them keep watch," or p. seq., "so that the cavalrymen may anticipate, and keep watch."
*Bixillationes*, vexillations, alas of cavalry. Gloss. Cyrilli: *Bexillatio*, a vexillation. On vexillations see Veget. and Cuj. ad l. ult. C. *de his qui non impletis stipend. sac. sol. eunt.*
*Bisexus*, bissextile. Anastasius Antiochenus: "When the four-year period of the so-called bissextile completes the movement to a full day." Glossarium ms. of the most illustrious F., Chancellor Pierre Séguier: *Bisexton*, a distribution of four years.
*Blattion*, *blatta* (purple). Salomon the bishop: "Sweeter this than all the talents of silver and gold, Than silk or gem, than purple and ivory." Constantine *de administr. imper.*: "For example *blattia*." Silk cloth. Fortunatus 2, 3: "For whom the silken robe is woven with white threads."
*Boukellarios*, bucellarius. Gloss Nomicm: *Boukellarios*, he who is sent and carries something. Item: *Boukellarios*, the soldier who remains [with someone]. Greeks, lib. 60 of the *Basilica*: "Those are called *boukellarioi* who remain as soldiers." And from the name *bouka*, which is bread, they were called *boukellarioi*, eating the bread of someone for the very reason of remaining with him. *Bucellarii* are called stationary soldiers. From the name *bucca*, which is bread, they are called *bucellarii*, eating someone's bread in this way, to linger near him. *Bucellarii*, therefore, are bodyguards, protectors, attendants, satellites, armigeri, followers, domestics of the nobles or of a prince. Thus they are also called clients. Papias: "Client, a bucellarius." And they are also called parasites. Aldhelm, *de laudib. virginit.*: "Seeing these great prodigies, the tribune Claudius was astonished, and pricked in his heart, with seventy soldiers and all his household and native retinue, together with parasites and companions, he believed in the Son of God." And in the same place: "From his own parasites and domestic clients." On the themes of the *Bucellarii* see Const. *de th. orient.* th. 6, and the same *de Admin. imp.* c. 51, and Curop. p. 839.
*Boukinator*, buccinator (trumpeter). Theophanes: "Two brothers, lovers of Christ, dwelling in Tripoli, sons of a *boukinator*." Scholia in *Epitom. SS. Cann.* tit. 2, sect. 2: "In the time of Patriarch Theodosius a *boukinator* [an imperial musician] was baptized," that is, under Patriarch Theodosius a certain imperial trumpeter was baptized. From *buccina* or trumpet, which is *boukinon* in later Greek. Suidas: *Phonaskein*, to practice vocal excellence, and *phonaskikon boukinon*. Gloss Cyrilli: *Salpinx*, trumpet, lituus, *boukinon*; although there is some difference between a trumpet and a horn.
*Bouneuron*. Theophanes in *Phoca*: "Whom the tyrant killed while lashing him with *bouneura* (sinews)." And elsewhere: "He ordered him to be struck with two *bouneura*." Menologium in March: "The holy martyr, being mercilessly beaten for many hours with *bouneura*." Simeo Metaphr. in *Sergio et Baccho*: "And he handed Sergius over to a most secure guard, thus supposedly rewarding him for his good deed; but he ordered Bacchus, after being strongly stretched by four men, to be shredded with cruel *bouneura*." Constant. Manasses: "He darkens his own flesh with cruel *bouneura*." Item: "He lacerates the noble flesh with cruel *bouneura*." Martyrologium Usuardi, month of Oct. d. 7: "Of whom Bacchus was struck so long with raw sinews (*bouneura*) until, his whole body torn apart, he gave up his spirit in confession."
B c. 127, *Oneir.* (Dream): *Brachionion*, armilla (bracelet). Achmes: "If he sees that he has received golden bracelets."
*Galea* or *galaia*, trireme, galley. Leo *Tact.* c. 19, § 10. *Galiatza*, Conc. Flor. p. 567 ed. R. *Galease*.
*Genikon*, the public treasury. The one in charge of this was called the *logothetes* of the *genikon*. Nicephorus Gregoras recounts from this passage of Suidas: "He appoints John as leader of the war, deacon of the Great Church, and accountant of the taxes, whom they call *genikos*." About which I am doubtful; for of the same John, Nicephorus writes thus in his *Breviarium historicum*: "He appointed over them John, deacon of the Great Church and accountant of the public taxes, whom custom knows to call the *logothetes genikos*." And so perhaps it should be read in the same author, p. 115: "Accountant of the public [taxes], whom common usage calls *logothetes*," unless you take *demosia* for tributes. Theop. in *Constantino*: "Both Theodotus the monk and *logothetes genikos*." Hence *apo genikon*, who held that office. Joannes Scylitzes in the beginning of his history: "Of Nicephorus the King, the former *apo genikon*." Chronologia vetus: "Nicephorus the *apo genikon*." The same words in the 8th synod p. 448 ed. Rom.
*Deeseis*, the one in charge of petitions (*epi ton deeseon*). *Libelli*, master of petitions. Georgius Alexandrinus in *Vita S. Chrysostomi*: "Having given the petitions to the king." A Greek ms. author, whom the most learned Allatius cites in *dissert. 2 de lib. Eccl.*: "Of John, magister and *epi ton deeseon*." About the referendarius and regendarius I shall speak in the *Gloss. Nomic.*
*Dekanoi*, decani. See tit. C *de decanis*. B. Chrysost. in *Epist. Pauli ad Hebr.* c. 7, hom. 13, p. 505 ed. Anglic.: "And they hold the place of the so-called decani in the palaces." Flotilda in *visionibus*: "And he heard a voice saying that these were archdeacons and overseers and judges and elders and decani." B. Ambrosius l. 5, epist. 35: "Because they were sending decani from the palace to the Portian basilica."
*Delator*, *delatoreuein*, an informer. Ulpianus in *Timocrateam* translates the accuser as *delator*. Theodoretus epist. 43: "And having accepted the work of an informer." He also uses it in epist. 45. Georgius Alexandrinus in *Vita S. Chrysostomi*: "And it happened that through some diabolical envy this untimely widow was informed upon to the ears of Theodosius the king."
*Diaitarios*, atriensis (steward of the atrium). Glossarium Philoxeni: *atriensis, diaitarios, diaitarches*. Theophanes: "A certain Eutychianus, the first of the *diaitarion*." Vet. Inscript. p. 576, 7: *Diaetarchus domus Augusta*. And in *Heraclio*: "Many also were seized in the *diaitaria* of the palace." Menologium d. 30 July: "He is brought out by the *diaitarioi* of the Great Palace." Martyrolog. Notkeri: "Who when he was *xalarius* of the palace, for *diaitarius*, just as *zabolus* for *diabolus* in Phobadius against the Arians and Gild. Sap."
*Dikeraton*, a tribute for the sake of abandoning old walls, instituted by Leo the Iconoclast. See however Constant. Manass. p. 93 in *Nicephoro*. Theophanes below under *dioiketes*. Anastasius Biblioth. in *Hist. Eccles.*: "But the emperor addressed the people saying: 'You are not able to build walls, but we command the administrators, and they shall exact as a rule one silver coin per year, from which the empire, having received it, built the walls; and thus the custom arose of giving two siliquae to the administrators.'"
*Diktator*, dictator. Polyb. p. 237 d. 238 c. Diodor. Sicul. p. 127 in fin. t. 2 et p. 919. And 2. Paean. Eutrop. met. p. 67.
*Dioiketes*, publican, exactor of tributes. Theophanes: "From this then the custom prevailed of giving the *dikerata* to the *dioiketai*." Anastasius translates this as administrator in the passage cited above. Hadrianus PP, letter to Charles the Great: "The envoys," he says, "of the Greeks, two imperial spatharii with a *diacele*, which in Latin is called *dispositor*."
A Δίπτυχα (Diptychs). In these were inscribed the names of the bishops. Constantine Pogonatus, ep. to Domnus PP (found in vol. III of the Councils, Gr. p. 7, R. ed.): "To cast out Vitalian the most blessed from the diptychs." The Synod of Mopsuestia, whose acts are found in act 5 of the 5th Synod: "The name of Theodore of old was cast out of the diptychs." Facundus of Hermiane, bk. 4: "I have known the name of John written in the sacred diptychs." The same author calls it the catalogue of bishops, bk. 8: "That Atticus the bishop should order his name to be removed from the catalogue of bishops." Ἱερατικὸν κατάλογον (Priestly catalogue). §. Cyril to Atticus, in Nicephorus Callistus 14. 26, "a book of bishops." B. Chrysostom, ep. 125, also called diptychs, because they were double tablets, in one of which the names of the living were written, but in the other those of those who had departed. But George of Alexandria understands it as a "two-doored notebook" in the Life of Chrysostom: "And John, having taken up a diptych, wrote to Epiphanius," that is, double tablets in which Chrysostom wrote his letter.
Δομέστικος τῆς ἐκκλησίας (Domesticus of the church). See the Liturgy of the orders, part 7, on the consecration of a bishop, and Meursius on this term. Δομέστικος σχολῶν (Domesticus of the Schools), general, prefect, domesticus of the schools. Constantine Manasses: "He appoints as general (stratarch) Bardas Phocas, whom the Romans might call Domesticus of the Schools." Historia Miscella 22: "Antiochus the patrician and domesticus of the schools." We shall speak of the domestici in the Nomical Glossary.
Δούξ (Dux), leader, commander of soldiers, commander of military catalogues, camp-commander (stratopedarch). Legal glosses: Δοὺς (Dux), leader. Constantine "De Thematibus" 1: "Under a duke and leader." Procopius "Pers." 1: "No one, not even of the Roman military commanders, whom they call Dux." And in *De Aedificiis*, Justinian says: "Having appointed here a commander of the military catalogues, whom they call Dux." Eusebius "Historia Eccles." 9, 5: "Stratopedarch, whom the Romans call Dux." John Cantacuzenus, bk. 4: "Chios being taken, as it has been narrated to us, by those from Genoa unjustly and in haste, the Emperor sent to its governor, who was locally referred to as Dux." Nicephorus Callistus 7, 26. Harmenopulus 1, 16, § ult.: "Any rash act against a Dux or a military commander carries a capital punishment." Arrius Menander in bk. 6 "de re milit." had said "Against a Dux or president." See the note to the Basilic Glossary.
Δρουγγάριος (Drungarius), prefect of a drungus, tribune, prefect of one turma. Legal glosses: Δρουγγάριος is a chiliarch. Also: The ancients called him "drungarius" who was the leader of one part, that is, of a turma. An old inscription: "Of Gregoras, imperial strategist and formerly drungarius." P. 1161, 2. There were many such, among whom some were "great," as the prefect of naval affairs, the "drungarius of the fleets," and in Cedrenus the "drungarius of the fleet," that is, prefect of the fleet. Anna Comnena, *Alexiad* 3. Nicetas Paphlago in the *Life of Ignatius* patriarch of CP: "The drungarius of the imperial fleet." "The drungarius of the navy." Constantine Manasses and "drungarius of the watch" (vigilia). Constantine Manasses: "For he was drungarius of the watch, as the Romans would say." *Historia Miscella* 1, 24: "Many protospatharii and spatharii and the excubitor domesticus and the leader of the orders, or the imperial drungarius of the watch." It is read more correctly in Anastasius Bibliothecarius in *Hist. Eccl.*: "Also the leader of the orders and the excubitor domesticus or drungarius of the watch." Regarding the drungarius of the Cibyrrhaeots, see Cedrenus in *Leontius*, Nicephorus in *Breviario historico*, Theophanes. See the *Basilic Glossary*.
Δρούγγος (Drungus), δρουγγιατί (in a drungus). Drungus is a globus (mass) of soldiers. Leo Tact. c. 13, § 3: "By drungi and by turmae." Vegetius 3, 16: "A general ought to know against what drungi, that is, masses of the enemy." So it is read in the ancient codex of the illustrious Nicholas Fabricius.
B Hence the "globus of monks" in B. Chrysostom, ep. 14: Δρούγγος μοναζόντων (a drungus of monks). "For so one must say, and by the word indicate their frenzy." Hence δρουγγιστί (in the manner of a drungus). Leo Tact. c. 18, § 144: "And suddenly also, as is said, in the manner of a drungus leaping forth." In a crowd, glomeratim.
Έβδομον (Seventh). Nicephorus in *Breviario historico*: "And scarcely to the field which is before the city, which they call the Seventh." Item: "Along the seaside place which they call the Seventh." The seventh milestone.
Εγκαίνια (Encaenia). Isidore, *De Ecclesiasticis Officiis* 4, 35: "Whenever something new has been dedicated, it is called *encaenia*." Nicephorus Callistus 8, 3 and elsewhere *kainismo* (renewal). Theophanes: "The encaenia of the holy apostles took place." Marcellinus Comes in *Chronicon*: "Of the baths which are called *encaenia* were made." Anastasius Bibliothecarius in *Histor. Eccles.*: "In the month of June the encaenia of the SS. Apostles were celebrated at Constantinople, and the relics of the apostles Andrew, Luke, and Timothy were re-deposited, and Mennas the bishop passed over with the holy relics, sitting in the golden imperial carriage adorned with stones, holding the three chests of the SS. apostles on his knees, and thus he celebrated the encaenia." Hence *encaeniare* (to celebrate encaenia). B. Augustine, tract. 48 on John.
Ἔγκλειστος (Encleistos), monk, inclusus (enclosed), reclusus (recluded). Theophanes in *Justinian*: "Encleistos of the same monastery." And in *Constantine Copronymus*: "So that all monks and encleisti and stylites." Anastasius Bibliothecarius translates them as *inclausos* (enclosed) and *cionitas*; for you will always read *inclausum* for *inclusum* in his work. Theodorus Hermopolites 1. 7, tit. 8, explaining these words of Law 2 D. *de in jus voc.*: "Nor [can] those who, because of the religion of the place, cannot move from there," he says, "those not able because of the religion of the place to depart from it, that is, the *encleisti* (reclused) monks or the *prosmonarii* (temple-attendants)." Mosch. *Limon.* c. 50: "He told us about Abba George the *encleistos*." Theodorus Studita *catech.* 36: "Stylite in the first place, and then having become a *clusius* (recluse)." And in the testament of the same, Livineius translates it *clusium*. In Greek *encleiston*, for *inclusum*. Petrus Damiani, ep. 19 bk. 1: "In a letter sent to the lord Therson the recluse." Fredegar Scholast. in *Chronico*: "Sigebertus a recluse of the basilica of St. Dionysius the martyr." Hence *encleistērion* for monastery. Joan. Mosch. *Limon.* c. 69: "From which part also was the *encleistērion* of the elder." *Clusa* for the same occurs in Marianus Scotus 1. 3.
C Ἔκδικος (Ekdikos), defender of the Church or of Church causes. Synod of Nicaea 2, act 4: "Ekdikos of the most holy Church of God." Council of CP under Mennas, act 1: "The most venerable notaries and *ekdikoi* of the same apostolic throne of elder Rome, who have arrived here." Hormisda ep. 36: "We have taken care to send Paulinus, defender of the Roman Church, with the present writings." Anastasius Bibliothecarius in *Historia Eccles.*: "Paul, one of the defenders of the Church." Mention of these is in the code of canons of the African Church. And there were four [of them], who were also called *ecclesiekdikoi*, Justinian, Novell. 56 c. 1. And ed. 13, c. 10. Council of CP under Mennas, act 2: "John the God-fearing presbyter and *ecclesiekdikos* of the most holy Great Church said." The first was called *protekdikos*. Council of Florence, sess. 25: "But also of the clerics, the Great Chartophylax and the *protekdikos*." Balsamon ad can. 85, Synod of Carthage, if *protekdikikon* book, the same ad can. 78 of the same synod.
Ἑνωτικόν (Henotikon), edict concerning the union of the Churches, whose author was Zeno. Sixth Synod of CP, act 10: "We accept and indeed praise the correct confession of the *Henotikon* letter, which the Emperor Zeno of serene memory issued." Theophanes: "Macedonius, having been badly persuaded, subscribed to the *Henotikon* of Zeno." Anastasius Bibliothecarius in *Hist. Eccles.*: "Then also he made the *enotesium* (so the ms.)."
—or indeed *enotition*—as written in the following entries. It exists in Evagrius 3, 14.
A Ἔξαρχος (Exarch), a duke. Constantine, *De Thematibus*, c. 12: "For he was exarch of the imperial regiment of those called Excubitors." I do not know if one should read *exarchos*. The royal codex, however, changes nothing. What if you read *archon*, as in Cedrenus, "archon of the regiment of the Excubitors"? Ἔξαρχοι τῶν φατριῶν (Exarchs of the factions), leaders of divisions. *Basilica*, in the interpretation of law 16, *D. de appellat.* Anastasius Bibliothecarius translates it as "Exarch" in *Hist. Eccles.* Ἐξέρχετος (Exerchetos), an army. Legal Glossaries: *Exikto* army. Read *exerkitos*. Ἐξισωτής (Exisotes), an equalizer. It is thus in the last Law of the *Codex* (C.), *de censib.*, for both *censitor* and *pætequator*. Eustathius, *Peri chron. diast.*, interprets *exisotes* as a "pætequator." He is so called because he would correct the census books and divide the burden of tributes equally among the citizens, having regard for the census. St. Basil, epist. 259: "Through the most reverend brother Hellinius, the equalizer of Nazianzus." And epist. 263: "We have sent to the most reverend brother Leontius, the equalizer of Nicæa," and epist. 278: "So that, being released from the care regarding the equalization..." The office is much the same as that of a *pætequator* and inspector. Concerning inspection, see Theodoret, epist. 43: "And command that the inspection which has often taken place be confirmed," and epist. 44: "For the inspection having taken place at that time." Censitores, moreover, are those who define the census according to the ratio of what each person possesses. Gloss. Philox.: *censitor*, a registrar and evaluator. See the epistles of St. Basil 304, 352, 353. Ἐξκούβιτα (Excubita), for *excubitoribus* or *excubiis*. Gloss. Cyrill.: *agrypnia*, a watch. Item: *Excubitum*, all-night vigil. Nicephorus Callistus, lib. 17, c. 40: "To the Count, who was of the Excubitors." Anastasius Bibliothecarius in *Hist. Eccles.*: "But the people of the scholarians and excubitors." Hence *excubitorium*. Anastasius Bibliothecarius in *Collectanea*: "And they led into the custody of the excubitorium." Ἐξκουβίτωρ (Excubitor), a guard. Procopius, *De Bello Vandalico* 2: "He who led the Excubitors; for so the Romans call the guards." Georgius Alexandrinus in *Vita B. Chrysost.*: "The queen sends two excubitors." Metaphrastes, month of September: "A certain John, a soldier among those called Excubitors." *Chronicon Alexandrinum*: "The army of the Excubitors guarding the palace." Emperor Maurice, epist. to Gregory PP: "In which they all said that your beatitude had transmitted soldiers to them with a tribune and an excubitor." See the *Glossæ Basilicon*. Ἐπείκτης (Epeiktes). Ancient glossary of the most illustrious D. Petrus Seguerius, Chancellor: *Epeiktes*, the industrious one who urges works so that they may be hastened. See the index under the word *protomastor*. Theophanes: "He built the Triclinium of Justinian, so-called, and the enclosures of the palace, and he set Stephen as *epeiktes*." See the notes of P. Goar on pp. 41, 42 and 598 b. Ἐπίσκοπος (Episcopus), a partial shepherd. Barlaam, *Peri tes tou papa arches*, c. 3: "But partial shepherds, whom they called bishops." Gloss. L. g.: *pastor* (Episcopus). "A leader of a flock of rational sheep," Theoph. Cerameus, hom. 47. Bishop, a priest of the first order, a chief priest, St. Ambrose, *de dign. sacerd.* Hence *episkope* for episcopate. Justinian, *Nov.* 123, c. 1. Basil, deacon in the Council of Ephesus, part 1. Gregory, presbyter in *Vita Gregorii Theologi*: "Of their own queenly see (episkopen)." Theophanes: "Wishing to appoint a certain Eutyches, an archimandrite of like mind with himself, to the bishopric." Anastasius Bibliothecarius in *Hist. Eccles.*: "Through the bishop they send the deposition," and *episcopium* for the same. King Charles III in his epistle to the bishops of his kingdom: "He sought the episcopium of the church of Tongeren." Item, *episcopium* for the house of the bishop, *Synod. Pontigonensis*, can. 12. Anastasius in *Exsilio S. Martini*: "Who were going to roam through the whole episcopium."
D Ἐπτάσκάλον (Heptaskalon), a place in Constantinople so named from seven stairs; for *skala* is indeed a staircase. Moschopulus, *Peri sch. klimax*, the common *skala*. Suidas: "Anaboleus, and the *skala* as called among the Romans." *Corona pretiosa*: *skala*, staircase. See Procopius, *Vandal.* 2, p. 148. Ἑταιρεία, ἑταιρειάρχης (Hetaireia, hetaireiarches). A cohort that consisted of allies in war and foederati. Its prefect is the *hetaireiarches*, or, as Cedrenus speaks, the "archon of the *hetaireia*." There were, however, as Meursius observes, many such *hetaireiai*, one of which was called *the great one*, and its prefect the *megas hetaireiarches*: concerning whom [see] Constantine, Manasses, Georgius Logotheta, and Nicetas. Ζιβήνη (Zibene), *sibina*, a hunting spear. Gloss. Philoxeni: *venabulum*, *zibene*. It is explained in the same way in the Glosses of Cyril. Ζωστή (Zoste), a type of dignity. Codinus in *Pareckbolais*: "And there proceeded [the] *zostai* and the patricians and the præpositi." See the later notes. Ἡγούμενος (Hegumenos), major, superior of a monastery, prefect, head. St. Athanasius in *Metaphrasi ms.* of Psalm 67, to verse 26: "Princes went before, the hegumens of the monks." Synod of Nicæa II, act. 1: "Sabas, the most pious hegumen of the monastery of the Studites." Anastasius Bibliothecarius translates it as *hegumenus* of the monastery of Studius. The same Anastasius Bibliothecarius in *Histor. Eccles.*: "Peter, hegumen of St. Sabas." Read *hegumenum*. Synod. Nic. II, act. 1, translates *hegoumenon* as *præpositum*. Joannes Moschus, *Limon.* c. 95: "He was hegumen of the coenobium of Abazanus." Palladius, *Laus.* c. 76: "Hegumen of a large brotherhood." Hence *hegoumeneia*, a prefecture. Synod 8, œcumen. c. 4: "Those appointed by him to the hegumenia." Θέμα, θεματικοί (Thema, thematici), a province. Cedrenus: "Through the Roman *themata*," from the Roman provinces. Anastasius Bibliothecarius in *Histor. Eccles.*: "Living as much in the royal city as in the themata." Theodorus Hermopolites to *l. 6, § 8 D. de offic. præsid.*: "The rulers being sent to the eparchies, that is, to the themata." Hence *thematikos*, provincial; the same Hermop., lib. xx, tit. 1. Sometimes *thema* signifies a legion. *Vetus Glossarium*, tit. *de Militia*: "Legion, *taxis*, *thema*." Hence *thematici*, legionaries. Cedrenus: "And the *thematici* having been gathered," thematic soldiers. Anastasius Bibliothecarius in *Histor. Eccles.*: "The emperor was called [ruler] by all the themata situated furthest away." *Histor. Misc.* 22: "And when he had run to the Oriental theme, whose prætor was Lacinus." Concerning this theme, see *Constantin. Them.* 1. And a little later: "Artabasdus, however, was proclaimed emperor by the themata." And in the same place: "Constantine arrived at Chrysopolis with two thematic soldiers." And lib. xxiv: "He gave five talents of gold to the wives of the thematic soldiers who had been in Bulgaria." Codinus in *Pareckbolais* from the *Chronicon Cpolitanum*: "He wrote also to the strategoi and the toparchs and the dukes and to all who were archegetai of all the imperial themata of East and West, of the North and the South." *Kaballariká théma* among Cedrenus are equestrian forces: a cavalry troop, in Herodian. Ἴδικτον (Idikton), an edict. Cedrenus: "An *idikton* is set forth." Glossary of Law: "To the *ediktois*, to the decrees." Theophanes in *Heraclius*: "The so-called *idikton* is set forth." Agatho PP, epistle to Constantinus Heracl. and Tiberius (exists in *Synod. Constantin. VI, act. 4*): "Of Apollinarius the heretic against Diodorus, regarding the text in the *idiktos* of the orthodox faith of the emperor Justinian of pious memory." Nicephorus Callistus 17, 29: "He writes the *edikton* as it is called in the Roman tongue." Ἰκανᾶτον (Ikanaton), the name of a cohort. Synod 3, œcumen. act. 1: "Domesticus of the Ikanatoi." Menologium of July, day 1: "He appointed him Domestic of the Ikanatoi." See *Constantin. 1 de them. 5*. Ἰλλούστριος (Illustris), illustrative. Arrianus *Epict.* 3, c. ult. Nicephorus Callistus 17, 14: "An *illustris* is a certain rank."
A Ἰνδικτιών, ἴνδικτος (Indiction, indict). Gregorius Taurominitanus in his oration on the Indiction: "It is the beginning of the temporal cycle, called *indicta* in the language of the Romans." Others attribute this to Theophanes Cerameus, archbishop of Tauromenium. St. Maximus in his *Computus ecclesiasticus*, c. 33. Isaac the monk in his *Computus*, c. 4: "The *indictos*, which is also called *indiction* and *epinemesis*." It is more accurate to say that *indictio* is derived from *indictiones*, which, since they were annual, caused years to be numbered by indictions, as the highest interpreter of the law hands down on the title of the *Codex* concerning indictions. Furthermore, indictions are tributes. St. Augustine on Psalm 49: "What tax he imposes on us, since he wished to be our king and wished us to be his province. Let us hear his indictions; let not the poor man tremble under the indiction of God." See Ciaconus on Cassian.
Καβαλλαρικά, καβαλλάριος, καβαλλικεύειν. *Themes caballarika* according to Cedrenus and Theophanes. The equestrian army is the *caballikos stratos* (Constantine, *Synod. Florent.*): "And the *caballarii* who were before..." Theophanes in *Heraclius*: "And the Persians were *caballarii*." John Moschus, *Limonarion* c. 72. Hence *kaball*. Theophanes in *Theodore*: "And through them we traveled on horseback (*ekaballikeusamen*)." Constantine in his *Tactics*: "For this often preserves those horses from great dangers, and through them those who ride (*kaballikeuontas*) them." The same author in *De administrando imperio*, c. 15: "They do not ride (*kaballikeuousi*) horses." Achmes, c. 235: "If anyone sees that he rode (*ekaballikeuse*) mules." Manuscript Glossary: *Kaballikeuei*, to dismount the horse. Actuarius uses this in his book *On the Composition of Medicines*. Thus, recent Latins have said *equum caballare* or *caballicare*. Lex Salica, tit. 26: "And if he has ridden (*caballaverit*) him (the horse)." Lex Langobardorum, tit. 105: "If someone has mounted another’s horse and has ridden (*caballicaverit*) it only within the neighborhood." Sangallensis 1 on the deeds of Charlemagne: "Riding (*caballicans*) through that plain." From *caballus*; yet the Latins seem to use this word for a viler horse. St. Jerome, epistle to Heliodorus: "And let us immediately see arrows yielding to pikes, tiaras to helmets, horses (*caballos*) to chargers."
Καῖσαρ (Caesar). Designated for the empire, successor to the empire. Eutropius 1. 10: "He created two Caesars, and shortly after: He was created emperor." And in the same book: "Constantius was sole prince and Augustus in the Roman empire at that time." But as time went on, there was a difference between *despotes*, *sebastokrator*, and *Caesar*. See Codinus *De officiis*.
Καλάνδαι (Kalenda). Interpreter of the African Church Canons: "On the eighth day before the Kalends of June," *octavo Kalendas Junias*. Legal Glosses: *Kalendai*, the first days of each month. Cyril's Glosses: *Kalendai* (Kalends). See Plutarch in *Galba*.
Καλίγιον (calceus). *Kaliya* in Modestinus 1. 10, *de excusat. tut.* The Greeks according to 1. 2 *Digest*, who note below: "For *kaliya* is a shoe." Hence *kaligarios* (shoemaker). Glosses to Basil, title to the Lex Aquilia, 1. 5: "A certain *kaligarios*." Julius Firmicus Maternus 3, c. 12: "Makers of leather or *caligarii*." And 1. 4, c. 7: "He will make it for leather-workers, tanners, *caligarii*." B
Καλλιγράφος (calligraphus). Anastasius Bibliothecarius in *Historia Ecclesiastica*. See further notes. An anonymous author in Suidas: "Having set seven rapid-writers (*tachygrapous*) beside him, and more calligraphers (*kalligraphous*)."
Καμελαύκιον, a head covering, *galerus*, *pileus*. Hero in the *Excerpta*: "Wearing an Arcadian *kamelaukion*." Theophanes in *Justinian*: "And his garments along with the jeweled *kamelaukion*." Leo *Tact.* 19, § 42: "And the so-called *kamelaukion* [was] carried on a staff." Constantine *de administrando imperio*: "The crowns which you call *kamelaukia*." The Stephanus Lexicon which Fronto Ducaeus cites in vol. VI of St. Chrysostom: "A *kidaris*, *korybantion*, is a type of *kamelaukion*, which is also a tiara." C In Latin, *camelaucus* or *camalaucus* or *camilaucium*. Anastasius in *Hist. Eccl.*: "In the war with Totila, the most powerful king of the Goths, he conquered and captured Rome, and killed Totila, and sent his blood-stained garments with the *camilaucium* (so the ms.) adorned with precious stones to Constantinople." *Historia Miscella* 22: "And he ordered the beards of those to be shaved, and *calamauci* to be made of a cubit and a half." In hand-written books, it is read *amelaucos* or *camelaucos*. Isidore's Glosses: *Galeros calamaucos*. Also: *Pileum calamaucum*. Josephus, *Antiquities* 3, 8: "And over his head he wears a pileus without an apex." Ruffinus of Aquileia translates: "But above his head he wears a pileus in the manner of a small *calamacus* or helmet." Read *calamauci*, as in Bede, who uses almost the same words. Anastasius in *Lives of the Popes*, under Constantine: "The Apostolic pontiff came forth with the *caumelauco*, as was his custom at Rome." Read *calamauco*, or, which is more pleasing, *camelauco*. Manuscript Glossary: *Camelaucus*, the garment of the Pope; and Papias in the same words; and thus Bonaventura Vulcanius read it in the Isidore Glosses.
Καμισία (camisia), interula, subucula. Victor Uticensis, *Persecutio Africana* 1. 1: "Concerning the altar cloths, oh horror, they made shirts (*camisias*) and breeches for themselves." Anastasius Bibliothecarius in *Hist. Eccl.*: "Many *chalbasias* shirts." Alcuin *de divinis officiis*: "The linen tunic was the inner garment, which we call a *camisa* or *supparum*." Papias: *Alba*, a priestly garment, a straight linen one, which is called a *camisium*. See the same under *poderis*. Whence *hypokamisio*. Cyril of Constantinople, *Against the Jews* 3, 2, q. 4. Codinus in *Parexbola*. Moschus c. 186.
Κάμπος (campus). Leo *Tact.* c. 7, § 30: "Do not exert yourself strongly in the field (*kampo*)."
Κανδιδάτοι (Candidati). A class of soldiers whom the strength of their body and spirit recommended, and they were among the attendants of the prince. St. Jerome in *Hilarion*: "*Candidatus* of the emperor Constantius." Emperor Michael in a letter to Emperor Ludwig: "And therefore we thought it just to send to your glory our *protospatharios* Theodore and our *candidatus* Leo." *Acta Sutrina* under Henry the king: "The pontiff sent to meet him at Mount Gaudii, which is also called Marius, the porters, the candle-bearers, the *candidati*, the defenders, the stirrup-holders." Luitprand, *Rerum Europae* 1. 3, c. 5: "After these, an immense crowd is summoned, of *protospatharioi*, *spatharioi*, *candidati*." Procopius makes mention of these in book 3 of the Goth War. John Moschus c. 185: "The god-loving and alms-giving Mary, mother of lord Paul the *candidatus*, spoke to us." Nicephorus of Constantinople in the *Breviarium historiae*: "The office which it is the custom for the Romans to call *candidaton*." D
Κανίκλειον (Canicleum). Cedrenus: "Honor of *canicleum*, a rank." *Synod.* 8, vol. III. *Concilia*, p. 412, ed. R.: "Written by Christopher, *protasekretis* and keeper of the *canicleum*." John Cantacuzenus 4, 40: "Having sent the messenger at the *canicleum* to the emperor..." *Chronicon Constantinopolitanum*: "By Nicephorus the *canicleon* of the Aiatus, *Caniclinus*." See Meursius. Vossius *De vitiis sermonis*, Alemannus on Procopius' *Arcana*, p. 19.
Κανών (Canon). That which one ought to do as if by rule. Moschus c. 98: "Never performing my *canon*, I let my mind go to the earth." Also a psalm and canticle customarily sung on fixed days, and divine office. See Meursius' *Gloss.* and the notes and observations of Hugo Menardus on the *Concordia regularum*, c. 55, § 3.
Καπνικόν, fire-tax. To be seen in Theophanes, under Nicephorus Logotheta.
Καρδαρίγας (Cardarigas). Cedrenus. Anastasius Bibliothecarius calls them *cardariga* in *Historia Ecclesiastica*: "But *cardarigas*, he says, is not a proper name, but a supreme rank among the Persians." From Theophanes.
Καστέλλιον (castellum). Constantine Porphyrogenitus in *De thematibus* 1, theme 9: "They surrendered the *kastellia* there." Theophanes: "They released from the *kastellion*..." John Moschus, *Limonarion* c. 167. *Synod. Florentina*: "In the *kastelli* of Francoli." John Canta-
Cantacuzenus 4, 40: "They marched through what is called the *kastellion*."
*Kastron*, castellum, a fortification, a place fortified by a wall. Suidas: *Kastron*, a fortress. Achmet, O 283: "Either a field or a *kastron*." Theophanes: "In this manner the Persians captured the *kastron* called Bedzakidi." It is well known that *kastra* is used for towns. Justinian, Novella 128, c. 20: "In the cities, that is, the *kastra*." Or, interpreted: "In cities or camps." Take it as either "towns" or "forts." In sum, *kastron*, *parembole*, castrum. A manuscript glossary: *parembole*, tent, *kastron*, military camp. Greek-Latin glossary: *parembole*, phalanx, castrum. Legal glosses: *Kastron*, that is, *fossaton*. I shall speak of *fossaton* in the sense of a camp, God willing. *Katepanos*. Curopalates, p. 643, s. v. Meursius on this word.
*Kellion*, *kelle*, *kelliotai*. Cell. St. Athanasius, *Apol. 2*: "Falling ill and lying in a *kellion*." Simeon Metaphrastes in *Abramius*: "He is found in the aforementioned *kellion*, having no one living with him." *Menologium*, month of March: "Having locked the door of the *kellion*." St. Basil uses this word. Palladius in *Lausiaca*. Dorotheus, *doct. 4*: "And they shook their mats before my *kellion*." John Moschus, *Limonarion* c. 46, in fine. Nicephorus 11, 38: "There is another place about seventy stades distant, suitable for philosophizing, which is called *kellia*, because the dwellings of the monks are not in a community but scattered." Theophanes. The same, *kelle*, cell. Simeon Metaphrastes in *Pelagia*: "And indeed, standing at the cell of Pelagia and knocking, he called out." Antiochus in *Pandectes*. Georgius Alexandrinus in *Life of Blessed Chrysostom*: "Having plundered the *kellai*." Hence *kelliotai*. Laonicus Chalcondyles, *cellulani*, from the cell in which they were enclosed.
*Kentenarion*, centenarium, a quantity of money. Georgius Alexandrinus in *Life of Blessed Chrysostom*: "Having demanded a *kentenarion* from Paulicius." Codinus in *Parekbolai*: "Four hundred and fifty-two *kentenaria* of gold were spent." Nicephorus Callistus 15, 27: "On which fleet he is said to have spent one thousand two hundred *kentenaria* of gold." Theophanes, Candidus the historian in Photius, John Moschus in *Limonarion*. Eustathius *Il. B*. Anastasius Bibliothecarius in *Hist. Eccles.*: "And he gives him fifty *centenaria*." Thus the Greek manuscript.
*Kenturion*, *kenturion*, *kenturion*. Centurio. Alexius Rhart. *doct. On the Holy and Great Friday*: "They turn back the thief, the *centurion*." It is written both *kenturion* and *kentourion*. Greek translation of the 48 *Basilica*, title 3: "A *centurion* prevented it." Basil, *ibid.*, *hekatontarchos* (captain of a hundred). Theophylact on c. 15 of Mark: "The *centurion*, that is, the *hekatontarchos*; for the Romans call a hundred *kentoum*." See Eusebius, *Hist. Eccles.* 7, 15; Nicephorus Callistus 6, 13.
*Keration*, siliqua. Constantine in the *Georgics*: "One *keration*, that is, twelve *phyllia*." See under *phyllis*.
*Kephalition*, capitatio, poll tax. Theophylact on St. Paul’s Epistle to the Romans, c. 13: "To the one owed taxes, that is, the so-called *kephalition*, pay the tax; and to the one owed tolls, that is, the contribution on the land, the toll." These exist in the same words in Oecumenius on the same epistle, c. 48.
*Keroularios*, cerularius, *keropoles*, seller of wax. Anastasius Bibliothecarius in *Hist. Eccles.*: "He was indeed a cerularius in the forum, wealthy from his labors."
*Kinsterna*, cisterna. Leo *Tact.* 6, 15: "And if they have potable water from *kinsternai*." Suidas uses it in three places, and Hero *On Measures*. Zonaras on the *Canons*, p. 581.
*Kleisoura*: clusura, narrower approaches that do not accommodate a multitude. But by these, enemies were excluded. Procopius, *De Aedificiis Justiniani*, p. 32: "And he walled up the narrow passes in the country, which they have come to call A *kleisourai*." Stephanus on Aristotle’s *Rhetoric* (not yet published): "Those privately called by many *kleisourai*." Eustathius, *Il. B*: "Where he says 'straits of the road,' it is the same as to say *kleisourai* and narrow places." Codinus in *Parekbolai*: "He was blinded in the *kleisoura*." Leo uses it in *Tact.*, Constantine *De Administrando Imperio*, Theophanes and others. The Latins say *clusuras*, *clausuras*, *clusas*, and *claustra*. Cassiodorus 2, Var. 5: "We command that rations be provided for the 60 soldiers stationed continuously in the Augustan *clusuris*." For so it is read in the ancient codex; for they used *cludo* promiscuously for *claudo*, as in law 226 *D. de V. S.*, *clusus* is read, as the Florentine text has it. Concerning the *clausuris*, the author of the *Miscella* 1, 18: "They held the *clausuras* which lead into Persia." Egica, King, in the 17th Council of Toledo: "Within the *clausuras* the inhabitants are known to exist." Concerning *clusis*, Anastasius Bibliothecarius in *Stephen 3*: "To guard the B *clusis* of the Franks." Hincmar, *Epist.* 5, c. 6: "But Aistulphus, puffed up with pride against the Franks, who had come in accordance with the command of Pippin to guard the *clusarum*." Luitprandus 1, 2: "For it was separated from us by certain very difficult obstacles, which the common people call *clusus*." Nothing is to be changed here, nor 1, 5, c. 8. Concerning *claustris*, Cicero 7 in *Verrem*: "Who had often excluded our armies, to them we did not think the *claustra* of the place should be entrusted." And he uses it in the same meaning elsewhere. Jornandes *De rebus Geticis*, c. 32: "Against whom Valia, King of the Goths, moved with no less preparation to the *claustra* of the Pyrenees." From *clusuris* comes *clusuriarches*, *kleisourarches*. Theophanes: "Gregory the Cappadocian, who also became *kleisourarches*." The author of the *Miscella* 1, 19: "Et Gregorius Cappador, qui et *clusuriarches* exstiterat. *Clusuræ præfectus*."
*Kleros*, *klerikoi*, *klerosis*. Clerus, sacred order, sacred college, by general appellation all those who are dedicated to divine ministry. C Blessed Jerome to Nepotian: "The cleric, he says, who serves the Church of Christ." Blessed Augustine in *Psalm 67*: "Adorned with the degrees of ecclesiastical ministry." *Magnum Etymologicum*: "A *kleros* is called the system of deacons and presbyters." Oecumenius in 1 Epistle of Peter c. 7: "He calls the sacred system a *kleros*, just as we do now." Blessed Chrysostom, *Homily on St. John the Apostle*: "Consider again the multitudes of the churches, the *kleros*." Sometimes *clerus* is taken for all those who are under a bishop. Blessed Basil, *Epist.* 52: "And now from the holy fullness, the *kleros* under you." Paulinus, *Epist.* 23 to Victricius: "We have known of your holiness’s clergy, both in body and spirit." *Klerikoi*. Nicephorus, *Hist. Eccles.* 7, 42: "Providing service to the most holy religion, whom they are accustomed to call *klerikoi*." There was, however, a fourfold *clerus* in the Eastern Empire, as Meursius teaches. Concerning the cleric D of the prince, the 8th Ecumenical Synod, act 7: "The deputies spoke through the Hellenizing Damian, a *basilikos klerikos*." Concerning the *clero* of the palace also, Hincmar, *Epist.* 3, c. 26. Hence, Archbishop of the sacred palace, preface to the Council of Mainz, Archchaplain of the sacred palace, Ademarus in *Life of Louis the Pious*. Finally, *clericatus* in the *Code of Canons of the African Church*, p. 283. To the clerics are opposed the *laici*. Clement of Rome in the first epistle to the Corinthians: "The lay man is subject to the lay ordinances." Theophanes: "Many clerics and monks and pious laymen."
*Koiaistor*, quaestor. Constantine Manasses: "*Koiaistor* is the rank." Basil in *Grammatica*: "*Koiaistor* is the office." Nicephorus of Constantinople in the *Short History*: "To adorn the rank which they call *quaestor*." Gregory Nazianzen, *Orat.* 10: "He spent time in Bithynia, exercising no insignificant authority from the Emperor; it was to manage the money for the Emperor and to have the care of the treasuries. For from thence the Emperor initiates him into the greater magistracies." Thus, among the Romans, the quaestorship was the first among the steps of honors.
A *Comes*. Of the imperial stable (the *hippostasion*), of the East, of the *excubitors*, of the *foederati*, of the *cohors*. *Comes sacri stabuli*, of the imperial stable, *vet. Inscript. Grut. p. 412, 4*. A caretaker of horses, Mass., *regalium equorum praepositus*, who is otherwise called *comes* of the stable. *Comes* of the imperial stables, according to Theophanes: for *staulos* or *staulon* is indeed a stable. Eustathius on Odyssey *ω*: "Among the Attics, 'klesion' is receptive of carriages and teams, which the Romans, by change of place, call 'staulon'." Theophanes: "And having arrived at the *staulois* (sic ms.: read *staulois*) of Stauracius, the horses," etc.: *le grand escuier*. *Comes* of the East, among Cedrenus, Theophanes, Julius Pollux in the *Chronicon*, and Nicephorus of Constantinople, *comes Orientis*, *komes tes he-ōas*, under whom were 15 provinces of the East, Zosimus 5. *Comes* of the *excubitors*, *comes excubitorum*, or *comes* of the school of the *excubitors*. *Comes* of the imperial *excubit*, *comes imperialis excubiti*. Synodus Cp. 6, act. 14. B Theophylactus Simoc. *Hist. Mauric.* 3, 11: "And he happened to be a commander of the Emperor's bodyguards and shield-bearers, whom it is the habit of the Romans to call in common parlance the *comes* of the *excubitors*." *Satellitum et protectorum principis comes et praepositus*. *Comes* of the *foederati*, *comes foederatorum*, *tourmarchēs* of the *tagma* of the *foederati*, Zonaras. To others, the leader of the *foederati*, *princeps foederatorum*. See below, *foederati*. *Comes* of the *cohors*, *comes* or *praefectus cohortis*. Gloss: *praefectus cohortis*, *eparchos tes koortis*. Leo Tact. c. 4 § 10: "A *comes* is he who leads one *tagma* or *bandon*." Gloss. Juris: "*Comes*, the ruler of one *cohors*, to whom also centurions are subordinate." *Komētopoulos*, *comitis filius*. Thus *oumbertopoulos* in Anna Comnena p. 412, *Iatropoulos* in Pachymeres. Harmenopulus. *Kommerkion*, *commercium*, tribute. Cedrenus: "He lightened the *kommerkia* of Abydos and the Hieron." The same in Theophanes. Anastasius Bibliothecarius in *Hist. Eccles.* translates thus: *Abydi ac Hieri ea quae dicuntur commercia relevavit*. The same Anastasius: *Cum auri librarum duodecim persolverent, simul et consueta commercia*. Theophanes: "He lightened the *koummerkin* of the *panegyris* by 100 pounds of gold." Constant. *de admin. imperio*: "It also has *kommerkion* from such trades without limit." *Kortē*, *cohors*. Aula, the prince's court, a tent. *Komēs kortēs*, *comes cohortis*: See above under *komēs*. Polybius 11: "Three *speirai* (and this *tagma* of infantry is called *kourtis* by the Romans)." *Konorta*, by Greek *Basilicon* interpreters, is the imperial administration and the *kortē*, the entire court. The same: "They took away also the *doun* [?] money and horses and the *kortē* with all the imperial administration." Anastasius Bibliothecarius translates it thus: *Abstulerunt autem Vulgares etiam sarcinam, pecuniam, equos et aulaeam una cum universo regio apparatu*. Thus two manuscript codices. I do not know if it is sufficiently amended, and if he wrote *aulam*. Therefore, *kortē* in Cedrenus C p. 472 b is not *cohors*: for Cedrenus and Theophanes speak of the same matter. Unless you prefer, with P. Goar, to interpret *kortēn* there as the prince's tent. *Koubiklarea*, *koubikoularios*. *Cubicularia*, *cubicularius*. Georgius Alexandr. in *Vita B. Chrysostomi*: "And the Empress stood before the doors of the church with all her magnificence and the *koubikoularioi* and the order." Joannes Malela: "Theodosius the Younger loved Chrysaphius the *koubikoularios* with love." Synodus Cp. 7. Niceph. Callist. *Chronicon Alexandrinum*, Nicephorus Cpolitanus. *Cubicularius* from *cubiculum*, *koitōnitēs*, *prae-koitos*, *katakoimētēs*. *Sacri palatii cubicularius* in the Marcellinus *Chronicon*. There were, however, many palace *cubicularii*; and he who was over them was called D *comes cubiculariorum*. In the 8th Council of Toledo, Odoacer signs as *comes cubiculariorum*. See Cujacius on *tit. 5, l. 12, Cod.*, and our *Glossarium* on Julianus. *Kouroukleion*, *kouboukleion*. *Cubiculum*. B. Chrysostomus *hom. de penit.*: "*Hōs en tini kouboukleiō apokekleistai*." Codinus in *Pareckbolais ex-Kleidōsas palin emprosthen autōn to kouboukleion*. *Chronicon Alexandrinum* p. 90: *Ousan autēn en kouboukleiō*. Joannes Mosch. *Limon.* c. 129: *Elthe eis to kouboukleion*. S. Maximus c. 84, cent. 2: "*Syneiponto de tē mnēmē tou chrysiou kai hē mnēmē tou ballantiou kai tou skebriou kai tou kouboukleiou*." *Skebrion* there is a chest. Ulpianus in *l. 1 § 41 D. depos. si cista signata*. *Basilica*: *Esphragisménon skeyrion*. *Koumbaria*, large ships. Constantinop. *de Themat.* 2 c. 11: *Stolos ls koumbariōn*. Leo Tact. c. 18 § 140: *Dia tōn par' autois ploiōn tōn legomenōn koumbariōn*. It is a Saracen word by the authority of Leo, *d. c. 18 et c. 19 § 70*. Constantinus *d. c. 11* and Zonaras. The Latins, however, have called them *cumbam* or *combam*. *Glossar. Arabico-lat. lembus*: *navicula brevis, dicta et caupulus et cumba et lintris*. Gloss. Cyrill.: *Skaphē to ploiarion, comba*. *Kouratōr*. "They killed four *kouratores* of the neighboring archons." Who were these *curatores* of the princes? Surely men of primary dignity. Or as if *curatores* of the divine or lordly house? Theophanes in *Mauricio*: *Kouratōr tōn basilikōn oikōn*. Sixth Synod of Constantinople, act. 1: *Kouratoros tou basilikou tou Hormisdou, oikou*. There was also a *curator* of the prince, *kouratōr tou basileōs*, who is now called *logothetēs*, as Constantine Harmenopulus says in *Breviarii l. vi de dignitatibus tit. 1, § 5*. *Kouratōr* is also taken for the *curator* of an adolescent, and *kouratoreia* for care or administration. *Kouratoreia*, *curatoria*. Theophanes: *Ta de kreittona tōn ktismatōn eis tēn basilikēn kouratoreian airesthai ekaleue*. Anastasius Biblioth. in *Hist. Eccles.*: *Ceterum quaeque meliora erant in rebus in regiam curatoriam deferri jubebat*. See the later notes of P. Goar p. 44, col. 2. d. *Kouropalatēs*, *curopalates*, who cared for the palace, to whom the care of the palace was entrusted. Nicetas Paphlago in *Vita Ignatii* (found in volume III of the councils, ed. R.): *Bardas men gar eph' heauton tēn Rōmaikēn archēn hypopoioumenos prōton men kouropalatēs*, etc. The power of the *curopalates* is the first after the prince. Nicephorus in *Breviar. hist.*: *Herakleios de Theodōron ton heautou adelphon tēn meta basiléa prōtēn archēn kektēmenon, kouropalatēn de auton hoi peri ta basileia kalein eiōthasi*. Corruptly it is called *curopalatus*. Luitprandus in *Legat.*: *Ante fratris ejus Leonis curopalati et logothetae praesentium sum deductus*. More corruptly, *curapalatius*. Vigilius PP in *epist. encyclica ad universam Ecclesiam*: *Justinianum exconsulem et curapalatii*. *Kouropulasios* Chron. Casin. c. 7. To the Latins it was first called *cura palatii*, *l. 1 C. de comitib. et tribun. schol.*, hence *excura palatii*, Amm. Marcell. 22. *Koursoun*, *kourseuma*, *kourseuein*. Incursion, plunder. Constantine in *Tact.*: "Do not let the soldiers go into the enemy land so that they wander in disorder into *koursa*." Item: "For to the *koursa* and other raids the soldiers have the *syrtā* with them." And *kourseuma*. Astrampsychus in *Pythagor. lax.*: *Dēloi aichmalōsian kai kourseuma*. Hence *kourseuein* for to plunder. Constantine in *Tact.*: *Kourseusas gar tēn Syrian kai kratēsas aichmalōsian kai praidan pollēn*. Theophanes in *Heraclio*: *Kourseuōn kai praideuōn*. See under *Koursōres*. *Koursares*, *cursores*. Suidas: *Koure Rōmaisti treche*, hence *koursōres*. *Theios koursōr*, *cursor imperatoris*. Cæsarius *dial. 2 resp. 107 B*. Chrysostom or rather the author of the homily on the just and blessed Job, which exists in volume VI, *Oper. D. Chrysost.*: "How
they send the couriers, called *cursores* in Roman parlance." Philostorgius, *Hist. Eccles.* 1, 11: "And she, having been discovered again in adultery with one of the *cursores*." Libanius clearly understands a courier in *Orat.* 23, *de honorib. ad Eustath.*: "Then neither did the boy arrive nor was there [time] to run." Petron. *vet. inscr.* p. 600: *noster, donec veniamus, pauperis apud vos locum implebit.* P. Blesens. *ep.* 41: *Cursores diversos nostrorum exploratores itinerum ante faciem meam circumquaque præmisi.* Adventius, Bishop of Metz, to Pope Nicholas: *Nos tamen inter ista vix unum cursorem, religiosum videlicet presbyterum Theodoricum nomine, compendioso itinere cum prosecutione præsentium litterarum ad vestram dirigere potuimus clementiam.* Paulinus, *epist.* 24: *Ut cursorem Dominicum Cardamatem signatis in lege divina antiquorum velocium laudemus exemplis.* Therefore, *cursor* is accepted for a servant, whom the Greeks call οὐλάκις today, and the Gauls call *un laquais*. Laonicus Chalcocondyles: "These heralds are called *oulakides*." Or it is used for a courier or whomever we send to deliver something. *Procursor* in *Hist. Misc.* and Anastasius Bibliothecarius, *Hist. Eccl.*, is, I think, πρωτοκούρσωρ, the first of the couriers. *Cursores* are also called soldiers who make incursions in time of war. Leo, *Tact.* c. 7, § 36.
Κοῦσπος (*kouspos*), a pillory. Old lexicon of the Royal Library: "Zatrikion is the *kouspos*, a place of torment for slaves." Others explain it as *podokakē* (foot-shackle). Simeon Metaphrastes explains what *podokakē* is, in Lucian: "And they placed both his feet into this *podokakē* (which is a long piece of wood used for twisting/torture), having drawn them through four holes, which is the heavier part of this punishment." A
Κυνήγιον (*kynēgion*), a place in which the hunting of beasts was exhibited for the pleasure of the people. Hence κυνηγοί (*kynēgoi*), *thēriomachoi* (beast-fighters), in the *Glossæ Nomicæ*, that is, *bestiarii*: concerning whom I shall speak more fully there. Sometimes capital punishment was carried out upon criminals there. Nicephorus in *Breviarium historicum*: "He sends them into the so-called *kynēgion* to be beheaded." Item: "He ordered his head to be cut off in the *kynēgion* of the city."
Κυριακή (*kyriakē*), Κυριακόν (*kyriakon*). Μία Σαββάτων (*mia sabbatōn*). The first [day] of the week, the Lord’s Day. St. Gregory of Nyssa: "To those who are burdened by rebukes: With what eyes do you look at the Lord’s Day, you who have dishonored the Sabbath?" St. Gregory Nazianzen, *orat.* 19. See Nicephorus Callistus 7, 46. *Una Sabbati* is the Lord’s Day, the first day of the week. OEcumenius on I Corinthians c. 9: "He calls the Lord’s Day *mia sabbatōn*." Theophylact on c. 18 of Luke: "They called *mia sabbatōn* the first day of the week, which we call the Lord’s Day." See him also on c. 24. Ἡ μεγάλη Κυριακή (*hē megalē kyriakē*), the Great Lord’s Day, in Cedrenus. And it is the day of Pascha. Item, in the same, p. 295 d. Κυριακή or κυριακόν is a church (templum). Nicephorus Callistus 7, 38; Cyril, *Catech.* p. 494, edit. in 4. *Chronicon Alexandr.* p. 660. St. Athanasius in *Vita Ant.*: "Having gone out immediately from the *kyriakon*." Simeon Metaphrastes in *Cypriani martyrio*: "He arrives at the *kyriakon*." See Zonaras on c. 74; Synod 6 in Trullo; Walafridus Strabo *de reb. eccles.* c. 7: "Just as the house of God is called a basilica, that is, royal, from the king, so also *kyriaka*, that is, Dominical, are named from the Lord." Add Aimoinus *de gest. Francor.* 2 c. B
Κυρός (*kyros*), κύρ (*kyr*), κῦρις (*kyris*). *Dominus* (Lord/Master). In the inscription of the work of Cedrenus: *kyrou tou Kedrēnou*. Joseph, Bishop of Methoni, inscribed his apology against the pamphlet of Marcus, Metropolitan of Ephesus, in this way: "Apology for the pamphlet of my lord (kyr) Marcus Eugenicus, Metropolitan of Ephesus." Concil. Chalced. act. 1: "We ask also to call my lord (kyrin) Mamas." Old interp.: *Supplicamus et domnum Mamam dicere.* Synod. Cp. 6, act. 14: "My lord (ho kyris) Constantine." Old int.: *Domnus Constantinus.* And a little later: "I have given these to him, to my lord (kyrō) Constantine." Concil. Chalced. act. 1: "The matter took place in the presence of the lord (kyrou) Thalassius and the lord (kyrou) Eusebius and the Silentiary." C
Κώδιξ (*kōdix*), κωδίκιον (*kōdikion*). *Codex*. St. Chrysostom, *homil. in Salvatoris diem Nat.*: "And to the ancients, with the *codices* publicly exposed in Rome." Theophanes: "Anastasius the Emperor saw in a dream a terrible man carrying a *codex*." Pachymeres: "The *kōdikion* of the church was brought forth for the sake of the confession." Sixth Synod, Constantinople, act. 5: "Let the aforementioned *kōdikia* be received." Old int.: *Prædicti codices suscipiantur.* And act. 7, old int. translates as *codicillum*, and act. 13 as *polyptychum*. D
Λατέρκουλον (*laterkoulon*). *Laterculum*. Cedrenus p. 169 d explains what a *laterculum* was. Theodoret, *Quæst. in lib. Reg. interrog.* 40: "I think it is called a brick (*plinthion*), which among external writers is named a frame (*plaision*). It is a square formation of the army." See Cujacius *ad tit. Cod. de proxim. sacror. scrin. l. 13; ad Novell. 8*; and *de off. quæst. in Parat. Cod.*
Λεγάτον (*legaton*). *Legatum*. Suidas. It occurs passim in the *Basilica*. Council of Florence, sess. 3: "Just as he left them some *legatum* and inheritance."
Λεκτίκιον (*lektikion*). *Lectica* (litter/sedan). Menologium of August, day 2: "Having placed the holy relic in a *lektikion* onto a donkey."
Λέτσα (*letsa*). See Meursius.
Λιβελλίσιος (*libellīsios*). *Libellensis*. Nov. 20 c. 9. One who writes petitions (*libellos*), in *l. hac lege C. de proxim. sacr. scrin. l. 3 C. ubi senat.* Julianus Antecessor, *Nov. de adjut. Quæst.* See to Theophilus *de satisdat.*
Λίβελλος (*libellos*). *Libellus*. Phavorinus. Synod 6, Constantinople, act. 3: "There were found in it two *libelli*," and act. 4 the *libellos* of faith of Pyrrhus is praised. Theophanes in *Heraclio*: "And having submitted a *libellon* of orthodoxy to the Pope." Among St. Chrysostom's *epist. ad Innocentium*, *libelli categorion*, libels of accusation, accusatory *libelli*.
Λόγγος (*longos*). A narrow place. See Meursius on that word.
Λογοθέτης (*logothetēs*). *Logothete*. There were many. The *genikos logothetēs*, of whom above in *genikon*. See Procopius, *Arcana*, p. 81 and 104, and the notes there. Nicephorus Gregoras 8: "The *logothetēs* of the *genikon*, Theodore Metochites." The *logothetēs* of the *oikeiakoi*. Georgius Pachymeres: "Of the grand *logothetēs* of the *oikeiakoi*." The *logothetēs* of the *dromos* (the post or the race). Constantinus *de admin. imp.* c.: "Constantine the Patrician, having become *logothetēs* of the *dromos*." Of the military. Sixth Synod, Constantinople, act. 1: "The military *logothetēs*," seventh [act. 1]: "of John, imperial *ostiarios* and *logothetēs* of the military *logothesion*." Anastasius Bibliothecarius translates it thus: *Joanne imperiali ostiario et Logotheta imperialis logothesii.* Another interpreter thus: *Joanne regio ostiario et quæstore ærarii militaris.* Of the *agelai* (herds). Codinus mentions them in *de officiis*. Finally, the *logothetēs* of the *sekreta*, Nicetas, who was also called the *megas logothetēs* (Grand Logothete). Nicephorus Gregoras 1, 6: "Mouzalon, the Grand *logothetēs*." He is a Chancellor today. Papias: "The *logothetēs* announces the imperial edict to the people outside." See *Chron. Casin.* c. 68.
Λωρίκιον (*lōrikion*), λουρίκιον (*lourikyon*). Leo, *Tact.* c. 15, § 9: "Those not having *lōrikia*..." Constantine, *Tact.*: "And let them have leather cases for the *lōrikia*." *Gloss. ms.* on *v. hopla*: "breastplate, an iron tunic, which is a *lourikion*." *Glossa Nomica*: "A cloak, a garment, the *lourikion*." Chalcocondyles 1, 9: "Making excellent *lōrikia*." Theophanes in *Heraclio*: "They took the *louriki* from them." *Corona pretiosa*: *giaccho lourikion*. Hence *lōrikatoi*. Leo d. § 9. Among Theophanes in *Justiniano*, *lourikatoi*, in *Theodosio*, *lōrikatoi*.
Λώριον (*lōrion*). *Lorum*. See Meursius.
Λῶρος (*lōros*). *Lorum*. Ancient scholia of Homer on *Il. v*: *himas* (thong), *lōros*. Eustathius, *Il. b*: "A *telamōn* (shoulder-belt) is a broad *lōros* now, by which the shield was carried." Macarius, *hom.* 32: "He punishes him with *lōroi* (thongs/lashes)." Schol. Eurip. in...
A *Hecuba*: "The *lōros* is a strip of leather." Theodorus Metochites in *Hist. Romana*: "He is lashed on the back with braided *lōroi*; such is the scourge." Manuscript Glossary of the most illustrious Chancellor of France, P. Seguier: *Amphōriskos* is the *lōros*. See the *Breviarium Graecum*, p. 345 and 317, part 2. The Greeks, moreover, have said *lōros* and *lōron*, just as the Latins *lorus* and *lorum*. Cyrillus’ Glossary: *Imas*, a thong, *lorus*, a leather strap, this is *lorum*.
*Magarizein* (to commit apostasy), to profess Mahometan impiety. Theophanes: "And to say to a certain *magaritis* (apostate)." Anastasius the Librarian in *Hist. Eccl.*: "And [he told him] to call a certain Cosmas, who was standing near him, a fugitive of the Romans, a *margarita*." The same: "Humar, the leader of the Saracens, was killed by a certain Persian, an apostate *margarita*."
*Manganon*, *manganum*, *mangana*, a war engine. Glossae Philoxeni: "Ballista, a sling, *manganon* for war." Thucydides Scholiast: " *Balanos* (acorn) is what is thrown into the iron lever, which we call *manganon*." The same Scholiast of Aristophanes in *Cionantes*, p. 734, col. 2. Papias: "Whatever is twisted with great force is called a *tormentum*, as is commonly a *manganum*." Abbo on the siege of the Parisians, p. 453, ed. P. Pith.: They construct with long, evenly matched twin timbers *Mangana*, which by the common will of the people are called *Saca*, with which they throw huge things, or by throwing They crush the humble scenes of a fierce race.
*Hist. Miscell.* 1. 20: "Setting up arcuballistae and large ones in towers and other ingenious machines." Anastasius the Librarian, however, has it thus in *Hist. Eccles.*: "Setting up arcuballistae and *mangana* in towers." Read, therefore, in the author of the *Miscellanea*, *mangana*, or, if you prefer, *manganas*: for they also said *manganas*. In the passion of St. Tyemo: "To the constructed machine, which they commonly call a *mangona*." Read *manganam*. The former is more pleasing: for written codices also have *mangana*, as Canisius notes in his variants on the *Miscellanea*: and in the old codex of Anastasius, from whom the author of the *Miscellanea* took it, it is read thus. Hence *manganarios*, who makes *mangana*, a *manganarius*. Leo *Tact.* c. 15 § 35: "By the contrivance of the *manganarii* present." *Hist. Miscella* 1. 17: "[He] was trying to kill the *manganarium* of the city base." Read thus: For Theophanes has *manganarion*. Indeed, Anastasius in *Hist. Eccl.* also has *manganikon*. Cedrenus, p. 455: "It is thrown by the stone from the *manganikon*." Theophanes in *Justiniano Iuniore*: "Having surrendered to him for the siege of the fortress, a battering ram, *manganika*, and every [kind of] helepolis."
*Magistrianos*, *Magistrianus*, an agent of affairs (*agens in rebus*), an official of the *magister officiorum*. Isidorus Pelusiota, ep. 229 l. 3, inscribed *Leontio magistriano*, and l. 4 81. Synod of Nicaea II, act. 1, from the book on the *Life of St. Saba*: "With the *magistriani* and the rulers still present and listening." Anastas. Bibl.: "With the *magistriani* present." Theophanes: "Julian the *magistrianus* with the mandate (*sacra*)." Anastas. in *Hist. Eccles.*: "Julian the *magistrianus* with the mandate." The Emperor Constantine, ep. to Arius, in the end (it exists, however, in Gelasius Cyzicenus, act. *Conc. Nicene* l. 3): "Through Syncletius and Taudentius the *magistriani*." Constantine uses it in *admin. imp.*, Pallad. *Hist. Laus.* c. 149. It occurs often in the Council of Ephesus. Agapitus the bishop, ep. to the Emperor Leo (it exists in *Concil. Chalcedon.* part 3) c. 45: "That no hindrance might be caused to Eudoxius, a devoted man, a *magistrianus*." Marcus Gazensis, deacon, in the most eminent Cardinal Baronius: "Meanwhile, however, while the place was being cleared, the *magistrianus* came, bearing imperial letters to the always memorable Eudoxia." *Breviculus histor.* of the Eutychianists: "He directs the *magistriani* through the whole Orient." Anastas. Biblioth. in *Hormisda*: "With soldiers and *magistriani*." Acts of Abercius in the same Baronius: "We have sent Valerianus and Basianus, *magistriani* of our divine offices." Some read B *magistros*. The former reading is confirmed by Simeon Metaphrastes in *Abercio*: "And having ordered Valerianus and Basianus, *magistriani*, to be prepared immediately," and a little later: "He sent Valerianus and Basianus, *magistriani* of our divine offices." Thus it is read in two manuscripts. Marcellinus Comes and Victor mention them in their *Chronicles*. On the *agens in rebus*, [see] Ammianus Marcellinus. Glossae Philoxeni: "*Agens in rebus*, *magistrianos*." *Concil. Chalced.* act. 1: "Constantine, the devoted *magistrianus*." Vet. int. *agens in rebus*, and p. 76 in the end [of] the same. *Veronicianus magistrianus*. Int. *magistrianus*, as act. 3, p. 229 d. Leo M., ep. 70 to Marcian Aug.: "That he might immediately send Nectarius, an *agens in rebus*, to Alexandria." Lucifer Caralitanus, ep. to Florentius, *magister officiorum*: "Delivered to be carried to Bonosus, an *agens in rebus*." Synod V: "*Comitas* I am called, an *agens in rebus*." Anastasius in *Liberio*: "Then [it was sent] by the authority through Catulinus, an *agens in rebus*." Add St. August. *Confes.* l. 8, c. 6 and l. 9, c. 8, St. Ambros. ep. to Marcellina and *de offic.* l. 3. St. Athanas. *Apolog.* to the Emperor Constantine: "Antiochus and Evagrius, *agentes in rebus*." The interpreter translated [it] "prefects of the silks." But other codices have *agentes in rebus*, that is, agents in affairs. See the notes of Fronton Ducaeus on hom. 13 of St. Chrysostom to the Antiochenes; the old interpreter of Novel 17 c. 4 turns *magistrianon* as *magisterianum*, and Nov. 124 c. 3. Julian, however, in Nov. 21 c. 1 calls [him] *agentem in rebus*, Nov. 122 c. 2 *magistrianum*. Theodoretus, ep. 79, calls [him] *stratēlatianon*; but epistle 136, *magistrianon*. *Agentes in rebus* are so called because they serve in affairs and in active duty. They were, I say, as I said, *magistriani*, officials of the *magister officiorum*, concerning which [I speak] below in *magistros*.
*Magistros*, *magisteria*, *magisterion*. *Magister*, master of divine or courtly [matters], *magistros* of the divine offices. *Chalc. conc.* act. 1, *magister sacrorum officiorum*: Sixth Synod, Cp. act. 4, *magistros* of the imperial offices. *Palatii magister*. St. Athanasius *Apolog.* to the Emperor Constant.: "Palladius, who was *magister* of the palace." Among the epistles of St. Basil, [epistles] 84, 329, 416 are inscribed to *Sophronio magistro*. Stephanus *de urbibus* in *Ancyra*: "Distinguished indeed to the all-praised patrician and to the all-wisest *magister*, Peter." See St. Chrysostom homil. 17 to the Antiochenes and the notes. The Greeks interpret *magister* as the commander of the ranks in the court. Suidas: "Rufinus, a Celt by birth, having become *magister* of the ranks in the court," ex Zosimus p. [blank]. Procop. Gaz. in 1 Kings c. 3: "But this same one [corresponds] to the *magister* now among the Romans, the leader of the troops guarding the emperor." Agathias l. 4: "For Barazes was ranked among the captains, while another led the battalions of the court of the Lazic king; *magistros* is the name for the office." Theodoretus *Quaest.* in 2 Regnor., interrog. 40: "The one now named *magister* among the Romans among those [rank and file] around the emperor—spear-bearers, I say, and guards—is entrusted with the command," which is to say, that he reigned over the prince's bodyguards. Synesius *de Providentia* calls him the overseer of the spear-bearers, placed over the praetorian soldiers. But Magnus, the honor of *magister*, with which [they were] also adorned, and [were] joined to the emperor by kinship. Constantinus Manasses: "Someone of the illustrious and glorious, Being of the race of the emperor, the dignity of *magistros*." The dignity of *magistros* was called *magisteria* or *magisterion*. *Glossa iuris*: "*Perion* principle, perhaps a *magisterion*." Theophanes: "He dismissed Longinus from the *magisterion*." As in Sidonius, *magisteria palatina et militaria* l. 1 ep. 3 and in l. un. C. *de quaestor. et mag. off.* Or *efficaci magisterio*. Cl. Salmasius on Trebell. Poll. p. 293 reads *magisteria*. But the authority of Cujacius is stronger with me, retaining *magisterio* in d. l. un. Severus Sulpitius *dial.* 3, c. 15: "Having sent the *magisterii* officials to meet [him], thus [he] performs the *magisterio*."
A
*Magkipeion*, *magkips*. Pistrinum (a bakery). *Chronicon Alexandrinum*, p. 76: "And he built bakeries (*magkipeia*) inside the palace." Nicephorus Callisti 12, 22. What Ulpian said in one place, he conjectured as *pistrinum*; the Greeks translate it as "I will provide in the *magkipion*." *Vita Joannis Eleemosynarii*, c. 21: "Et animal portans siligines a mancipio causa prandii ipsius." Hence *magkips* for a baker (*pistor*). *Glossae juris*: "*Magkips* is the artisan of common bread." Ulpian in l. 13, § ult. *de usufr.*: "If he rented the stable to a baker (*pistrino*)." Basilica: "Neither the stable to the baker (*magkipi*)." See Cujacius, *de divers. temp. praescript.* c. 13.
*Magklabites*. *Magklabion* is a thong or whip. Theodorus Hermopolites 1. 7, tit. 8: "Having struck him with *magklabia* or rods." Achmes c. 249. Astrampsychus in the *Pythagorean Stone-cutter*: "It signifies also slaughters and cuttings of heads and hands and feet and *magklabia*." Hence *magklabites*. Georgius Logothetes in *Chronic.*: "And the *magklabites* Nicolaus." Regarding whom see Meursius and the most learned Vossius *de vit. sermonis*.
*Makelleion*, *leomakellion*. *Macellum*, a slaughterhouse. Hence *makellaris* and *makellarios*, a butcher (*lanius*). Astrampsychus in the *Pythagorean Stone-cutter*: "It signifies that the man is a *makellaris* and a cook." *Makellos* is the same as *makelleion*. Xiphilinus in *Nero*: "The market of meats, called the *makellon*." Hence *lemmakellion* in Cedrenus. See Meursius on *Makellos*.
*Mana*, mother. See Meursius and the most learned Vossius *de vitiis sermonis* l. 2, c. 21. *Ma* is "mother" in the address of infants, Eustathius on *Il.* 5. Etymol. on *pas*. B
*Mandra*, *mandrites*, *archimandrites*. Monastery. Georgius Alexandrinus in *Vita B. Chrysostomi*: "Whom also he greeted while living in his own *mandra*." Item: "To go eagerly to the *mandra* of the father." Dorotheus, *doctr.* 23, Nicephorus Call. 14, 51. Simeon Metaphrastes: "Into this new-built *mandra* of yours." Alcuin, *epist.* 27: "Hosts of the heavenly *mandra*." Albinus 2 *de Vita S. Willibrodi*: "Circuit idcirco vigil hoc tulamine mandras." Hence *mandrites*. *Conc. Const.* sub Menna act. 5. Ermenoldus in *Vita S. Solae*: "*Mandritis* e diverso venientibus." And *archimandrites*. *Synodus Cp.* 7, act. 1: "Of the most reverend archimandrites, abbots, and monks." Avitus Viennensis *epist.* 2: "He was the head of a copious multitude of monks; whose office the Eastern bishops call archimandrites." Prince of monks, ancient interpreter of the Council of Chalcedon.
*Mandilion*, *mantile*. *Etymologicum*. Alexius Rharturus *doctrina* ult.: "The *mandilion* to [his] eyes." See Meursius, *Gloss.*
*Manikion*, *manica* (sleeve). Theophanes in *Theodosio*: "They dipped the *manikia* of their right hand." Constantinus in *Tacticis* p. 15: "And it is necessary that they have *kendoukla* and also wide *manikia*." *Glossae Nomicae* interpret this as a handle or grip. We will speak of this there.
*Mappa*, *mapparios*, *mappa*. Regarding the *mappa* see those who have written about the Circus, and Vossius, a man most learned, *de vitiis sermonis* c. 4. Marcellinus comes in *Chronico*: "Una duntaxat ultimaque mappa insanienti populo denegata." Hence *mapparios*, he who threw the *mappa* in the Circus. C
*Margetogrammon*. So Salmasius reads on Vopiscus p. 406, col. 2, after Meursius in the *Glossarium* under *margellon*. See also the later notes on p. 57.
*Matrikarios*. Woodworker, carpenter. D
*Matrikion*, *matricula*. Canons of the African Church: "The *matrikion* and archetype of Numidia," i.e., the matricula and archive of Numidia. Zonaras on can. 93 *Concil. Carth.*: "A certain record; for this is on the *matrikion*." Greeks l. 22 *Basilic.* tit. 4 on *Novellam* 75, c. 8: "A comparison of documents is made both from the code and from the *matrikion*."
*Matrix*, matrix. Greeks on l. 15 C. *de testib.*: "As an *isokodix* or *matrix*." *Gloss. Lat. Graec.*: *matrix* is a record of names. *Glossae Nomicae*: "*Matrikes* are records and copies." Tertullian *de Fuga*: "Cum in matricibus beneficiariorum et curiosorum etc." See the notes on the *Cann. Eccl. Afr.* p. 46, Zonaras on can. 26 *synod. Carth.* Hence *matricularii*, that is, those inscribed in the *matricula*. Aldhelmus *de laudibus virginitatis*: "Sed omne patrimonium et ornamentorum gloriam, tam discriminalia capitum et periscelides crurum quam olfactoriola nardi et crepundia collo gemmiferis iunulis pendentia, ad stipem mancis et matricularis prodiga liberalitate contulerunt," that is, to the needy. Respecting the various *matriculae*, see Vossius *de vitiis sermonis*.
*Matronikion*, *matroneum*. See Meursius.
*Metaxa*, *metaxa*, silk. Laonicus Chalcond. 1. 4: "This region nourishes silk and produces the finest." See Achmes, *oneir.* c. 222, Procopius, *anecd.* p. 111, Zonar. on *Concil.* p. 231, Nicephorus Callist. tom. II, p. 687, Cujacius on l. 10 C. *de murilegulis*.
*Miliarsion*, *miliarense*, a kind of coin, the twelfth part of a *solidus*. Constantinus *de admin. imp.*: "Another ten pounds of *miliarsia*." Georgius Syncellus: "And having taken the ecclesiastical vessels, he minted coins and *miliarsia*." Moschus, *Limonarii* c. 185, Nicephor. Callist. tom. II, p. 838, Codinus in *Originibus*. Constant. p. 79, *Menolog. in Martio*, Theophanes in *Heraclio*. Cedrenus derives it from *militia*. Hero, *Peri stathmon*: "*Miliarsion* is the silver coin, which is also a military gift; *militia* is the army/service."
*Misos*. Cedrenus interprets this as *athlon* (a prize). *Glossae Graec.-Latinae*: *athlon* is *missum*.
*Missikios*, *missicius*, he who has obtained his discharge having completed his service. I spoke of this on Theophilus.
*Mitatorion*. See the later notes on p. 52, col. 2. The most learned men doubt its true reading. I have, however, found it unchanged in Leo Grammaticus: "He found him in the place where he was praying, in the *mitatorion*." Or "up to the *mitatorikion*." So it is read in the royal copy instead of *mitatoriou*.
*Modiolos*. See the same on p. 45 b.
*Monaches*, *monazon*, *monastes*. *Kalogeros*, monk. *Gloss. Graec.-Latinae*: *monachos* is solitary, singular, monk. Rutilius in *Itinerario* l. 1: "Ipsi se monachos Graio de nomine dicunt, Quod soli nullo vivere teste volunt." Hence the profession of singularity, *can. propositum* 10 *quaest.* 3. Zosimus p. 800: "And the church today was taken by the so-called monks." Epiphanius, *physiol.* c. 22. The same as *monazon*. Macarius, *homilia*. Presbyter in *Vita Gregorii Theologi*: "A *monastes* (monk) is one who has chosen to be apart from the worldly and propertyless apart from pecuniary things." *Kalogeros*. Joannes Moschus, *Limon.* c. 27 and 45. In French *beau-père*. *Monastria zoe*, solitary life; Constantinus Manasses. *Monastria*, a nun. Manasses: "And he places a nun (*monastrian*)."
[Monē] Monastery. Nicephorus Gregoras 3: "who happened to be beside his own monastery." Simeon Metaphrastes in *Hilarion*: "to those arriving at the monastery of Anthony." Suidas in *Justin Rhinotm.*: "a monk of the monastery of Callistratus," and in the same place: "hegumen of the monastery of Florus." Cedrenus simply "hegumen of Florus," whence *monēdrion*, a small monastery. Niceph. Greg. 4.
[Monostrategos], p. 444 a. *Monostrategus*. Anastasius Bibliothecarius in *Hist. Eccl.*: "He strove to transfer the empire to his own father, whom he also made *monostrategus*." So in two manuscripts. Write *monostrategum*, as elsewhere in the same author.
[Monoxyla], skiffs hollowed out from single logs. Vegetius *de re milit.* 2, ch. ult. *Chronicon Alexandrinum* p. 900 and 904. Niceph. Cp. in *Breviar. Hist.* Greek-Latin Glossary: *Monoxylon*, a small boat (*lintris*). Zosimus l. 4: "The barbarians, therefore, having embarked their most effective fighting force in a multitude of *monoxyla*, drew them up."
[Monopōleion], a monopoly. Curopalates p. 850. See the title in the *Code*, "de monopol."
[Moulikon zōon], *moula*, *mouliōn*. Theophanes in *Constantino*. *Animal mulinum* in Anastasius Bibliothecarius, as *moula* in the *Basilica*, a mule. Alexander l. 1 c. 15: "It will happen if you burn the hair of an ass and a mule." And *mouliōn*, a muleteer. Basil. ad l. 60 § 7 *D.* loc. and elsewhere.
[Mystikoi], mystics. Joannes Cantacuzenus l. 3 c. 97: "To the mystic Cinnamus and Asanes, *panhypersebastos*." Niceph. Greg. 8: "Whence he is also caught by the monk of the mystic (*monachou mystikou*)." See the posterior note p. 51. Balsamon *ad conc.* p. 520 d.
[Narthēx], narthex. Concerning the narthex, whether it was within the church or outside, see the most learned dissertation of Leo Allatius, *de narthece et de Graecorum templis*, p. 110, ed. Paris.
[Notarios], a notary, one who writes with notes or shorthand compendia. St. Basil epist. 178, inscribed "to a notary": "Words have a winged nature. Therefore they need signs, so that the writer may capture their speed as they fly." St. Athanasius, *epist. ad Solitar. vit. agent.*: "For neither was a soldier present, nor were palace officials or notaries sent." B. Chrysost. *ep. 1 ad Innocent*: "And the most godly emperor having sent notaries for this purpose." It occurs everywhere, as in the 6th Synod of Constantinople, act. 2 and 3, in Theophanes, in Codinus in the *Excerpta*, in the interpreter of the African Church Canons, and in the *Basilica*: "Notaries also enter, whom the order [of the council] requires for reciting or taking notes." In the chapter which is inscribed "Order for celebrating a council," before the Council of Elvira. In the school of notaries, he who holds the first place is called *primicerius* of the notaries. Prosper in his *Chronicon*: "John, by no right, takes the kingdom from being *primicerius* of the notaries." Council of Chalcedon, act. 3: "Aetius, archdeacon and *primikerios* of the notaries, said." See under *protonotarios*. One having performed the office *apo notariōn*, Theophanes. See Cujas *ad tit. Cod. de primicerio et secund.*, and Meursius on this word.
[Noumera], numbers, cohorts. Theophylactus ad *Acta apostol.* c. 10: "A *speira* (cohort) is what we now call a *noumeron*," derived from B. Chrysost., *homil. 22 in Acta*. *Menologium* July 8: "So that the soldiers, seeing the two *noumera* with their two tribunes, Nicostratus and Antiochus, believed in Christ." Acts 4.14: "Serving in the *noumeroi* under tribune Claudius." Theodorus l. 45 *basil.* tit. 1: "When a soldier dies intestate and without a successor, his property is given to his own *noumeron*." Constantius had said in l. 2 *C. de haered. decur.* regarding the *vexillation* in which he served, that his property should go to the same. Basil: "He is heir to his own *tagma* (rank)." Interlinear gloss: "to his own *systēma* (corps / system)." Therefore, *numerus* or *noumeron*, *vexillatio*, *tagma*, *systēma* are taken for the same thing here. The word *numerorum* occurs in law books and other authors. Old inscription: *Ob reditum numeri*. Other: *Numerus militum caligatorum*. Others call them *arithmous*. Theophanes in *Justiniano*: "He gave him also four *arithmous* of the eastern commander-in-chief."
[Nōbellissimos], nobilissimus. Curopalates p. 863 c. d. Adorned with this dignity were the emperor's sons, brothers, and those joined by closest relationship; to whom some of the imperial majesty accrued: for they used a crown and wore a *chlainan chrysēn* (golden cloak). Theophanes in *Constantino Copronymo*: "Having made Nicetas, the last of their brothers, a *belisimos*, he put a *chlainan chrysēn* and the crown upon him." Read *nōbellisimon*. Anastasius Bibliothecarius renders these things in *Histor. Ecclesiastica* as follows: "And he placed Nicetas, the youngest of their brothers, as *novellissimus*, and [invested him with] a golden chlamys and crown." Thus it is read in two manuscripts, instead of "making him *nobilissimum*." Concerning that same Nicetas, Nicephorus Cpol. at the end of his *Breviarium Historici*: "Nicetas as *nōbellissimon*." In Theophanes in *Leone*, it is also read erroneously in the manuscript "and with three *belisimois*," instead of "with three *nōbellisimois*." Philostorgius *Hist. Eccl.* l. 8: "Jovian the emperor, departing for Constantinople, and having arrived in Ancyra, [invested] one of his own children, Valentinian, though he was still quite young, with the highest honor, which among the Romans signifies *nōbellissimon*." See the same author l. 12.
[Oikoumenikos], oecumenicus. Concerning the title of *oecumenicus*, see what we have said regarding Balsamon's collection of ecclesiastical constitutions.
[Opna] for *ornatura*. Papias: "It is a border (*limbus*), which we call an *ornatura* (trimming), which goes around the extremity of garments, or made of golden thread and sewn onto the end of the garment."
[Orphanotrophos], orphanotrophus, a tutor or curator of orphans or adolescents, who supports and educates orphans or adolescents bereft of their parents. Nicephorus in *Chron.*: "Acatius, presbyter and *Orphanotrophos*."
[Ophfikion], office. Eustathius *Il.*: "For the man of Greece does not double the aspirated letters, with the *o* of *offikion* being suppressed." Synod 6 *in Trullo* c. 7: "having ecclesiastical *ophfikia* (offices)." Balsamon: "Ecclesiastical *offikion*, that is, dignity," and a little later: "*Ophfikia* are called *archontikia* (magistracies)." See the same author *ad can. 3 synod. Carthag.* and Zonaras *ad concil.* p. 40. Niceph. Call. 14.39: "First *ophfikion*."
[Opsikion, opsikeuein]. *Obsequium*, *obsicium*, the retinue and guard of the prince. It occurs often in Theophanes. Georgius Alexandrinus *in Vita B. Chrysostomi*: "And a great retinue followed him as he proceeded, not only for his *opsikion*, but also desiring to become auditors of his wisdom." *Vit. S. Joannis Eleemosynarii* c. 6: "And behold, a certain royal chamberlain, having with him others of the divine *obsequium*, *theiou opsikou*." Anastasius Bibliothecarius in *Histor. Eccles.*: "and taking with him those who were of the *obsicium*." Likewise: "Maria, wife of Leo, was crowned in the triclinium as Augusta and proceeded alone with solemn *obsequium*." To it is set a prefect called Count of the *Obsequium*, *komēs opsikiou*, in Theophanes. Synod 7 Constantinople, act. 1: "Of the Count of the God-guarded imperial *opsikion*." Anastasius Bibliothecarius renders it thus: "by the count of the God-preserving imperial office (*officii*)." One must read *obsequii* or rather *obsicii*: Anastasius uses both in *Histor. Eccles.* "Bacharius," he says, "the first patrician and count of the *obsequium*, was killed." Thus the manuscript; read *obsequii*. And in *Collectaneis in Exsilio S. Martini*: "He sends his chartulary and some from his *obsequium*." Gregorius II in *epist. ad Leonem Isaurum*: "*Nezēxios gar ho tote komēs tēs pompēs*." The interpreter: "count of the *obsequium*"; unless it is Gregory himself, who wrote in Latin. "Of the so-called imperial *opsikion*," Nicephorus in *Brev. Histor.* Hence *opsikeuein*, to serve, to accompany, to perform *obsequium*: Theophanes: "*hōs hypatikos opsikeueto*." Concilium Florentinum:
A *Apilthon de pantes opsikeuontes ton patriarchēn*.
*Opsōnion*: obsonium, stipend, daily allowance, salary. Polybius: *Tē tōn opsōniōn apodosei*. Cited in the *Ecloga peri tēs aretēs kai kakias*, ms. Gloss. Gr. Lat: *opsōnion*, obsonium, daily allowance. B. Gregor. Nazianz., orat. 9: "Be content with your own wages, O soldiers, and do not demand anything beyond what is prescribed." This is what John, the great herald of the truth, the voice that preceded the Word, enjoins upon you, saying: what is *opsōnion*? It is, of course, the imperial ration and the benefits due by law to those in office. B. Chrysostomus, hom. 23 in poster. ad Corinthios: "For when he says 'wages' (*opsōnia*), he means necessary food." Theophylactus in Epist. Pauli ad Rom. c. 6: "*Opsōnion* is called the ration given to soldiers by the emperor." Oecumen. in eamd. epist. c. 8: "*Opsōnion* is the imperial gift." Nicetas Chon., Manuelis Comneni l. 7: "*Opsōnia* to be provided to those serving in the army." The *Basilica* in l. 17 D. mand. interpret *opsōnion* as *salarium*. See l. 13, tit. 1, c. 18, § 2. Hence *opsōnatōr*, stipendiary: Athenaeus p. 177. But *opsōnion* is also used for the time of military service, as Dositheus.
*Pakter*, *pakteun*: Pact, tribute. Constant. *de adm. imp.*: "Not to be able to provide such a pact." Theophanes: "Promising also to provide annual *pakta* to the emperor." Menologium Augusti, day 17: "When the emperor Leo proposed to give them everything, they even demanded that guards be installed in the city." Hence *pakteun* very often in Cedrenus and the Greek jurists, meaning to make a pact, to covenant, which is barbaric.
*Palation*: palace. Scholiast of Oppian, *Halieut.* 10: *megaron* is the *palation*. Used by Diodor. Sic. p. 228, Arrianus *Diss. Epict.* 411, S. Athanas. *epist. ad solit. vitam agentes* and *de Vita S. Antonii*, B. Chrysost. in liturgy, Macarius hom. 15, S. Basil in the inscription of ep. 308, Gregor. Thaumaturgus *serm. in Annuntiat. S. Mariae V.*, Cyrillus *epist. ad clericos et Lamponem* (this exists in the 5th synod, coll. *palatiō*). See Eustath. in Dionys. p. 49.
*Papas*, *pappas*: Papa, father. Constantinus Manasses in *Chron.*: "This Constas the base one oppresses with eternal exile Martin the bishop of the elder Rome; the Roman language knows how to call him *Papan*." Eustathius ad Il. 5: "*Papas* in the Roman tongue signifies father." It occurs everywhere in the Greek councils, in S. Basil and others. Add also Constantine *de them.* 2. 10. *Pappas*, Conc. Chalced. act. 4: "The *papas* Eutyches," who is elsewhere *archimandrite*, in the same place.
*Pappias*: father. Eustathius ad Il. 5: "Every term spoken in a monosyllable as a form of address for infants, as the ancients say, just as *ma* is the mother, and by reduplication, *papas* and *pappias*." It was also a title of dignity in the Constantinopolitan court: Anastasius Bibl. in *Hist. Eccl.*: "In the middle week of the fasts, James, the protospatharios and *papias*, was arrested." See Meursius.
*Papyleōn*: *papilio*, tent, tabernacle. Modestus *de vocabulis rei militaris*, Vegetius l. 1 c. 3. Chron. Alexand. p. 626: *hypo ton papileōna*.
*Parakoimōmenos*: *accubitor*, paracemomenus. Constant. Manass.: "keeper of the imperial bed." Constant. *de admin. imp.*: "the house of the now-Basilius the parakoimōmenos." Luitprands in *legatione*: "There sat with him for your discussion, according to their tradition, most wise men, powerful in Attic eloquence, Basilius *parakoimōmenos*, protoasecretis, B protovestiarius, and two magistri." And afterward: *Basilius paracimomenos* for *parakoimōmenos*, Anastas. Biblioth. in *Hist. Eccl.*: "With a loud voice to the *paracæmumenum*." Thus it is read in two mss: great dignity, *parakoitos*, a great Roman affair, Manasses. See Meursius.
*Paramērion*: *murio*, dagger. Cedrenus: "He cut off his head with the *paramēriō*." Auctor *Miscellæ*: "With a dagger with which he was girded, he cut off his head." Gloss. of Cyril: "a sword is the *paramērion*, a dagger." Used by Leo and Constantine in *Tact.*, Concilium Chalced. act. 1: "Having drawn his *paramērion*."
*Paraportia*: small gates, *portellæ*, which term exists passim in Anastas. Bibl. Gloss. Cyr.: *parapoulion*, small gate. Leo *Tact.* c. 15 § 4: "To the *paraportia* of the city." Theophanes: "At the *paraportiō* above the Kallinikes."
*Paraskeuē*: Friday. Eustathius: *Peri chronik. diastēm*, c. 4: "Great *Paraskeuē*," in Cedrenus, *le grand vendredi*. Why it is called *paraskeuē* is taught by Theodorus Metochites in *Historia Romana* p. 33 et seq. Joan. Damasc. *orat. in Sabb.* 5, and Mich. Glycas.
*Paraphossateuein*: to pitch camp next to.
*Paroikia*: *parœciæ*. Bishop of Ephesus; Cedrenus p. 247 c.: it is common for *paroikian* or *parochiam* to be used for a diocese.
*Patriarchēs*, *patriarcheion*: Patriarch. Hence *patriarcheion*, house of the patriarch. Sixth synod Cp. act. 4: "of Anastasios the presbyter and monk of the oratories of the holy *patriarcheion* here." Vet. int.: *venerabilis patriarchii*. Regarding the Roman pontiff and the Constantinopolitan patriarch, I speak in the *Collection of ecclesiastical constitutions*, whose author is Balsamon, who was previously unknown.
*Patrikios*: patrician. The first patricians after Augustus, Joannes Tzetzes *Chiliad.* 1 hist. 34: "Theophilus proconsul, patrician, quaestor." Menologium Graec. in August: "Not only of noble lineage, but also of patrician power, glorious." Father of the emperor or the empire. Constantinus Manasses: "He makes him father and guardian of the empire." Priscus in *Excerptis de legat.*: "The law which had begun the dignity of the magister and was counted among the patricians with him—those who administered all the offices." See Sozom. 8, 7, Niceph. Call. 13, 1.
*Patrikiotēs*: dignity of a patrician. Constantinus *de administrando imp.*: "And he was promoted by him to the *patrikiotēta*."
*Patrimonion*: patrimony. Theophanes in *Leone*: "The so-called patrimonies of the holy and chief apostles, which are honored in the elder Rome, to be paid to the churches by long-standing custom, 57 talents of gold, he ordered to be paid to the public treasury." See ad *Glossas Basilic*.
*Pina*: lames C (plates). See Meurs. Others write *peina*, as the author of the *Lexicon Graecobarbarum*.
*Pinakion*. Curopalates p. 850 d. See Meurs.
*Pinsos*: stone column, man-made tumulus. Theophanes in *Justinian*: "They harvested the *pinsous* which were supporting the dome, and for that reason they did not sustain it. Then the most pious emperor took thought and raised other *pinsous*, and it received the dome." Codinus in *Excerptis*: "And the word of the angel came to the boy at the right part of the *pinsou*." Item: "And thus they mosaicked and orthogonally marble-clad it, both in the *pinsous* and the stoas." *Glossarium Seguerianum*: *Pinsos* is the wall.
*Pittakia*. Gloss. of Cyril: *Pittakion*, *pidacium*, brief. Lampridius in *Alexandro Severo*: "He read through all the *pittacia*." Julianus in l. 49 § 4 *de recept.*: "An arbiter can order the litigants to be present either through a messenger or by a letter." Harmenop. 4 4 64: "By a letter, that is, a *pittakion*." Scaevola in l. 47 § 1 *de pact.*: "If any instrument emitted by you remained with me." *Basilica*: "But if your *pittakion* is found with me, let it be invalid." It does not signify any letter, but a brief one. Isidori Glossae. D
A *Poinalizein*, to afflict with a penalty. See Meursius.
*Polykandela*, *kandela*, *kandylchoron*. Polycandela, bearing many candles. Anastasius the Librarian in *Historia Ecclesiastica*: "Having borrowed the money of venerable houses, being hard-pressed by poverty, he accepted also from the Great Church many lamp-stands (bearing candles), along with other ministering vessels." Theophanes in *Heraclius*: "He took both the lamps and other ministering vessels from the Great Church." So the manuscript; but I think it should be read *polykandela*. For *kandela* among the Greco-barbarians is "candle." Gregory the Great in a certain dialogue which Pope Zacharias translated into Greek: "Evening having come, he extinguished all the candles," and it occurs there often. Eustathius on the *Odyssey* 8: "There lies also the use of *kandela* at his place, such as 'buy a candle for an as,' that is, you have purchased." The Greeks at law 44 D. *de manum. test.* 1. 48 Basil. tit. 3: "On condition that in my monument he light them every month with a candle." See Joannes Moschus, *Limonarium*, ch. 105, and *kandelabron* for *candelabrum* in the Basilicas 1. 45, tit. 4, c. 6.
*Porta*, a gate. Leo in *Tactics*, c. 11, § 19: "At the gates of the camp." Constantine *De Administrando Imperio*: "They opened the gates and received them with joy, and they, immediately upon entering, also seized the gates." *Chronicon Alexandrinum*, p. 900. Zonaras on the Council, p. 582. *Menologium Graecum*, month of October: "And they are buried at the Melandisia gate." Theophanes in *Justinian*: "They were guarding all the gates of the wall."
*Portos*, a harbor. Nicephorus Callisti 12, 35: "And the *portos* of Rome is a very large shipyard."
*Praideuein*, *praida*, to plunder. Excerpta from the history of Joannes Malalas: "And many Christians were plundered by the mobs in the city as it happened, and were spoiled." Theophanes: "And he came plundering as far as Byzantium." Council of Constantinople under Menna, act 5: "They plundered all the churches." Leo, *Tactics*, c. 47 § 35. Constantine, *Tactics* p. 25. Hence *praida*, plunder. Joannes Moschus, *Limonarium*, ch. 455: "He has made the plunder." St. Athanasius in *Epistula ad Africanos*: "He has given the church over to plunder (*preda*)." But the written codices have *praidan*. See *Glossarium Nomicum* on that word.
*Praipositos*, praepositus (provost). Basil in *Grammatica*: "*Praipositos* is the title of dignity." The appellation of praepositi is very broad. Ammianus Marcellinus makes mention of the *praepositus cubiculi* (provost of the bedchamber), of the *fabrica* (factory), of the *martensium militum* (arms workshop), of the *moneta* (mint), of the *Tyrii textrini* (Tyrian weaving-mill). Concerning the *praepositus cubiculi* the title is law 12 of the Code. Philostorgius, *Historia Ecclesiastica* 1134: "Having ascended to the honor of *praepositus*." There was also a *praepositus cubiculariorum* (provost of the chamberlains). Theophanes: "*Praipositos* of the chamberlains." Concerning the *praepositus laborum* the title is law 12 of the Code, and *praepositus palatii* (provost of the palace), Marcellinus in his *Chronicon* and the anonymous author of the *Life of St. Athanasius*: "And having corrupted the *praepositus* in the palace." Joannes Malalas: "And the *praepositus* of his palace, Rodanus, a man who was powerful and wealthy and managing the palace as being the first, the head eunuch, and in great honor." Whom Simeo Metaphrastes in the month of September in *Eudoxius and Romulus* calls *praepositus* of the court. *Praepositus thesaurorum* (provost of the treasuries). St. Basil, *Epistula* 264: "I, having been judged through the vicar of Thrace, sent to your holiness through a certain *praepositus* at the city of Philippi, of the treasuries." There were also *praepositi militum* (provosts of the soldiers), concerning whom in law 38 at the end and law 9 § at the end of the Digest *de re militari*. Rufus in the *LL militares*: "If any of the soldiers should lay hands on his own *praepositus*, let him be punished capitally." I shall speak more fully at Julianus Antecessor and the *Glossarium Nomicum*.
*Praitōrion*, *praetorium*, for the auditorium of judges, or the house of the praetor, of princes, or of those B who are in some civil power or custody or in the place where the accused were restrained. It is observed throughout the auditorium of judges. Concerning the house of the praetor, Nicephorus in *Breviarium Historicum*: "They enter the *praetorium*." Concerning the palace of the prince, St. John Chrysostom on the *Epistle of Paul to the Philippians*, c. 1, hom. 2: "In the whole *praetorium*; for as yet they used to call the palace by this name." Theophylact in the same place: "Of the *praetorium*, that is, of the palace." There exists an epigram of Silentarius, 1. 4, *Anthologia* 1. 23, epigram 18: "On the great *praetorium*." Constantine *De Thematibus* 1 of Thrace, 14, in the island of Samos: "And the *strategos* of the theme drew by lot for it Smyrna, the city, a *praetorium*." Concerning the *praetorium* where the accused are contained, *Menologium Graecum*, month of April: "And as if putting a noose on some one of the criminals, he confined him in the *praetorium*." Georgius Alexandrinus in the *Life of Chrysostom*: "And the ruler, having taken the ascetics, clothed them in garments and led them away to the *praetorium*."
*Probatarion*—just as, the most learned man says in the following note, the emperor had a prefect of the private treasury, whom they called *comes probaton* (count of the sheep), as in St. Basil in the inscription of epistles 415 and 423. Council of Chalcedon, act 1: "Count of the sacred *privata* (private estates)," concerning which I have also spoken elsewhere, and so also the Church has its own *privatarii* (stewards) or presidents of the treasury.
*Primmikērios*, *primikērios*, *primicerius*, the first of any order or body and college, such as that of the notaries. Sixth Synod of Constantinople, act 9: "*Primikērios* of the most God-fearing notaries." It is written thus also in the Council of Florence. Council of Ephesus, part 2: "Peter, presbyter of Alexandria and *primikērios* of the notaries, said." Nicephorus Callisti 15, 30. Usuardus in the *Martyrologium* for the month of May: "Of whom the former, being *praepositus* of the chamber of the Emperor Decius, the other was *primicerius*." There were also ecclesiastical *primicerii*, such as the *primicerius schola cantorum* (head of the school of singers). Benno the Cardinal on the *Life of Hillebrand*, book 1: "*Primicerius* of the apostolic see." Pope John, *Epistle* 7 to all the Gauls and Germans. Pope Nicholas, *Epistle* to Hincmar of Reims. Alcuin, *Epistle* 25: "*Primicerius* of the chapel." Anastasius in the *Exilium S. Martini*: "Because in the absence of the pontiff, the archdeacon and archpresbyter and *primicerius* represent the place of the pontiff." "The Dean." Regarding the office of ecclesiastical *primicerius*, see the epistle of Isidore the younger, bishop of Seville, to Leudefredus, bishop of Cordoba, in Loaysa in the notes to the 8th Council of Toledo, who holds the second place or rank, the *secundicerius* (second-in-command). Anastasius: "They ran with some others to the aforesaid gate, with whom also Demetrius the *secundicerius*." Council of Constantinople under Menna, act 1: "*Secundicērios* of the notaries." *Menologium*: "And Bacchus the *secundicērios*." See law 12, *Codex*, title 7.
*Proedros*, *praeses* (president), *praesul* (prelate), *antistes* (bishop). But there were ecclesiastical or palatine *proedroi*. Concerning the ecclesiastical ones, the Sixth Synod of Constantinople, act 12: "Of the *proedros* of the city of Alexandria." The old interpreter translates "prelate." And act 13: "Of Sergius, who became *proedros*," that is, of Sergius, sometime prelate. Petrus Siculus entitles his history "to the *proedros*" or archbishop of Bulgaria. Hence *protoproedros* (first president). Joannes Curopalates, p. 839 b.
*Proeleusis*, processio (procession), *pompa* (parade). Eustathius on the *Iliad* 1: "It must be known that among those after Homer, *pempien* (to send) means also to be ordered triumphantly, whence also *pompe* is the triumph, which the common language calls *proeleusis*." See Meursius.
*Prokēnsos*, *processus* (procession). Concerning the *processus* of the prince, *Chronicon Alexandrinum*: "In the *prokēnsos* of the seventh." Council of Constantinople under Menna, act 3: "A royal *prokēnsos* being held." Marcellinus Comes in his *Chronicon*: "At this time while Theodosius is celebrating a *processus* to the public granaries." Item: "With Anastasius Caesar staying in the *processus*."
*Prooikos*, major domus (chief of the house). So he is translated by Anastasius the Librarian in *Historia Ecclesiastica*, prefect of the palace, prince of the palace, sub-regent.
Ursini de rebus gestis S. Leodegarii*: "That all might congratulate themselves that they had Childeric as king and Leodegarius as prefect of the palace." And the same: "Ebroinus, having been restored to his former state by King Theodoric, and having been made major domus, began to think of avenging himself on his enemies, who remembered that he had been a sub-regent, that is, a major domus or prince of the palace." V. P. Warnef. *de gest. Lang.* 6 c. 46.
*Protiktor*, protector. *Protectores* are A *somatophylakes* (bodyguards) or soldiers chosen for the protection of the prince, who guard the side of the prince. Regarding these, see Procopius, *Anecdota*, p. 108. Simeon Metaphrastes, month of Oct., in *Demetrio*: "Minucianus the *protiktor* having served for the slaughter." And Sept., in *Sophia*: "Therefore, having straightway surrendered himself to an irrational fury, he sends away those whom the order knows as *protectori*, for the bringing of them." Paulinus Nolanus, *epist.* 37 to a soldier of the age: "Then, in this militia, you are accustomed to wish for this promotion of office, that you may become *protectores*."
*Protasēkrētēs*, *prōtoasēkrētēs*, first of the secrets, *protosecreta*. Nicetas Paphlago in *Vita Ignatii*: "Photius being both *protostatharios* and *protasēkrētēs*." Codinus in *Origin. Cp.*: "As Plutarch says, *protasēkrētēs*." In the written codex of the man of great renown, Nicolaus Fabricius, of blessed memory, *protasēkrētēs*. Nicephorus Gregoras 4: "Daughter of Neocaesareitus the *protasēkrētēs*." *Prōtoasēkrētēs*, among Theodorus Hermiopolites at book 41 of the *Reg. jur.* Collectanea of Anastasius in *Hypomnestico*: "Moreover, Theodorus the *protosecretarius* of the prefect of the Praetorium of Constantinople related to me before this."
*Prōteuōn*. Epistle 421 of St. Basil is inscribed to the *prōteuōn*. There exist also epistles of Theodoret inscribed to the *prōteuōn*, i.e., 15 and 33; they translate it as 'primate'.
*Prōtovestiarios*, first prefect of the vestiary. *Vestion* or *vestēs* is, to the more recent Greeks, a garment. *Gloss. Basil. ms.*: *vestia*, garments. Julius Pollux in the *Chronicon* hitherto unpublished: "Having separated wine, meats, garments." Hence *bestiaritēs* in Cedrenus, or *bestitōn*. Theophanes in *Reg. cod.*: "The *bestitōres* lost the crown of the king." *Prokathēmenos* of the *bestiarion* is Georgius Pachymerius; and *bestiarion* for clothing in B book 4 D. *de aliment. et cibar. legat.*; *vestiarium* in other places of the law. Astrampsychus in his *Pythagor. Lax.*: "It signifies a pledge for a transaction of a large amount of wealth." *Vestiarium* is also accepted as the place in which garments are stored, *Continuator Theophanis* in *Theophilo*: "Which is also called even today the *bestiarion* of the robes stored from the Seres." Item: "Which is even now the *bestiarion* of the Augusta." Hence, the imperial *vestiarium* in William of Tyre, 2 *de Bello sacro*. The old interpreter of the homilies on Matthew which are ascribed to St. Chrysostom, or certainly the interpreter of John Hierosolymitanus in Matt. c. XXIII, v. 14: "For just as the householder does not have his cellar or vestiary exposed to all." Finally, *vestiarius* is, as the old manuscript Glossary explains, the one who is in charge of clothing. Papias the same. The same interpreter of the homilies of John Hierosolymitanus: "If you seek your *vestiarius* to be zealous and a faithful key-bearer of your cellar." Michael Cerularius in an epistle to Peter, Bishop of Antioch: "Which he reported as received from the emperor as *vestiarius*." In Greek he had written *ho bestiarios*. Petrus Diaconus, *Chronici Cassinens.* 1. 4, c. 21: "Pandulphus the *vestiarius*, rising up, said." Imperial *vestiarius* in William of Tyre, *de Bello sacro* 2. The same *vesterarius* c. 8. *Conc. Pontigon.* and in a certain epistle of Joannes. [It] is [so], he was called *prōtovestiarios*. Anna Comnena, *Alexiados* 5: "Both *protosebastos* and *prōtovestiarios*," and in Cedrenus. Constantine Porphyrogenitus, *de Themat.* 1. 1, 12: "Theodosius the *prōtovestiarios* of my blessed father." Jo. Cantacuzenus 143. C
Laonicus Chalcondyles 1, 9; an anonymous author in the *Vita Basilii imperatoris*: "Procopsius, who led the *prōtovestiarios* of the king." Ge. Acropolites p. 3 died. *Reg.*; "He has honored this man with the *prōtovestiariaton*." There was another who was called *bestiaritēs*, about whom Cedrenus p. 375. The first, however, of the vestiary is called *prōtovestiari[tēs]*, and about him [see] Codinus *de officiis*. Jo. Cantacuzenus 4, 19: "Then, having left behind as governor in Beroea Diplobatzes the *prōtovestiaritēs*." Georgius Logotheta in *Chronico Cp.*: "And the Angelus Joannes as *protostratōr*, but the Karynitēs as *prōtovestiaritēs*." Nicephorus Gregoras 1. 6: "Debadarius the *prōtovestiaritēs*."
*Prōtomandatōr*, first of the *mandatores*. *Mandatōr*, a type of office. *Synodus Nicaena* 2: "The illustrious imperial *mandatōr*, having entered, said." Constant. Porphyr. in *Tact.*: "Watchful and swift *mandatores*." Theophanes in *Justiniano*: "What a *mandatōr* is, I do not know." Who the *mandatores* are is explained by *Glossa Nomica*: "*Mandatores* are those who quickly carry the *mandata* from the lords to the soldiers." Concerning whom I shall speak there.
*Prōtonotarios*, first of the notaries or *primicerius* of the notaries. *Concilium Calcedon.* act. 1: "Joannes the presbyter and first of the notaries said." The old interpreter: "Joannes the presbyter and *primicerius* of the notaries." See above in *primmikērios*. Hadrian PP, epistle to Charlemagne: "Rado, your most beloved *protonotarius*." First of the imperial scribes. Nicephorus *Brev. Hist.* V. P. Warnefr. *de gest. Lang.* 4, 34.
*Prōtopapas*, first pope, priest first after the patriarch. Balsamon at the *canones apostolorum* 59: "Perhaps having appointed a chorepiscopus or a *prōtopapas*." And at can. 8 of the *Synodus Antioch.*: "The presbyters in the rural districts, that is to say the *prōtopapas*." And at can. 10: "Presbyters or *prōtopapas* and chorepiscopi." See Meursius.
*Prōtospatharios*, first of the *spatharii*, who carried the sword of the prince. Among the epistles of Photius exists one addressed *to Theophilus the prōtospatharios*. I shall speak [of this] at the *Glossas Basilicorum*.
*Prōtostratōr*, first of the imperial *stratores*. Anastasius in *Hist. Eccles.* Nicephorus Gregoras 7: "Who also, having later received from the king the *prōtostratōrika*, was [holding the] staff." Theophanes: "Rufinus, the *prōtostratōr* of the *opsikion*, entered." See below in *stratōr*.
*Prōtosymboulos*, *protosymbolus*; Anastasius the Librarian and Cedrenus explain [it].
*Raiktōr* (*rector*), a type of dignity. See Meursius. *Menologium Graecum* August 31: "For in that night, having appeared to the *raiktōr* and to some young man of the *raiktōr*." See the *notae posteriores*. P. Walaf. mentions the rector of the place in *de gest. L.* 6, 24.
*Regeōn* (*regio*). Eustathius at *Odyss.* θ' (theta): "According to the *regeōnes* [to be found] among many, or the Cretan *tormai*, or even the Attic demes." *Concil. Chalcedonense*, act. 13: "And that which was formerly a *regeōn* again after this became a city." Gregorius M. in a certain dialogue which Zacharias the Pontiff translated into Greek: "In the city of the Romans in the *regeōn* called Subura."
*Rēx*, *rhēgas*. King. *Synodus oecum.* 8, act. 3: "And to the king who had sent [it] secretly." Nicetas Paphlago in *Vita Ignatii patriarchae Cpol.*: "For to the glorious [king], when most especially he made the *rhēgas* of Francia, Lodohicus, and Ingiberga his wife [his subjects]." Gregorius M. in a dialogue which Zacharias the Pontiff translated into Greek: "Hermigilo the *rhēx*, being the son of Luvilgidus the *rhēx* of the nation of the Visigoths." Jo. Cantacuzenus 1. 4: "Carolous the *rhēx*." Theophanes also uses [it], Constantine VII *de Them.* c. 11. Codinus in *parekbolais*. They said also *rhēgas*. *Synodus Florentina*: "And the great lords and *rhēgades* and *doukades*."
*Rhōga*, *rhōgeuein*, *rhōgatores*. *Roga*, stipend, D
1393 GLOSSARIUM FABROTI. donativum, which was distributed to soldiers, or to the populace, or to the clergy, by the emperor or by the Roman pontiff or by the patriarch of Constantinople. Anna Comnena, *Alexiad*: "...and with additions of doles." Julius Pollux in *Chronicon*: "distributing a *roga* [dole] of money to the army." Georgius Alexandrinus in *Vita S. Chrysostomi*: "Your nobleness knows how many expenses the palace makes for the *rogai* [doles] of the camps." Const. *de admin. imp.*, p. 137 and 140, and *Tact.*, p. 16. Anastasius Bibliothecarius in *Hist. Eccl.*: "He deserted the private palace *roga*." The same in *De Vit. Pont.* in Deusdedit: "A *roga* having been given to the soldiers, peace was made." And in *Hist. Eccl.*: "While the *roga* was being distributed to the people along the river Strymon." The same Anastasius in *De Vitis PP.*: "But this man increased the *roga*, that is to say the stipend, for his clergy above all in the presbytery." And in *Bonifacio* 5: "He loved the clergy; he gave an entire *roga* to his clergy." Scholiast of the *Synopsis Basilicon*: "Those things of the peculium are called castrensia, that is, private possessions. These are whatever is given from a *roga* to a clerk or to a chartulary who is serving." Hence *roguein*, which is "to distribute," Novell. 130 c. 1. Theophanes: "having distributed *roga* money." And *rogatores* [are] distributors, *Synopsis Basilic.* 57 tit. 4 *rogatarii*. Papias: *Rogatarius*, a petitioner, a distributor. But if this is true, a *rogatarius* is both one who asks and one who distributes, or *erogatarii*. Synod of Pontigon, c. 14: "*Erogatarii* and almoners of the church." The Greeks today also use the same words; and the Lexicon Græco-Lat. *Roga*, stipend, salary. *Rogamenos*, stipendiary. *Rogueuo*, I pay a wage. *Roussion*, russet. A word found in the Greek scholiast of Oppian, p. 18. *Rōmania*, the Roman or Constantinopolitan empire. Epiphanius 1. 2 *Panari*, and heresy 66. Theophanes in *Heraclius*: "the captivity of all *Rōmania*." *Megale Rōmania*, Astrampsychus in the *Pythagorean* [leechcraft?]. A *Sakellarios*, sacellarius, guardian of funds, prefect over the treasury. Scholiast to Gregory Nazianzen, *Steliteut.* 1: "*Sakellion* is a Roman word signifying a guarding of funds; whence they also call the treasurer and guardian of funds a *sakellarios*." Nicephorus patriarch in *Hist. Const.*: "the treasurer of the imperial funds." You might not translate *sacellarium* badly as derived from *sacellum* or *sacculus*. Now a *sacellus* or *sacculus* is a purse or a wallet. Petronius: "Whence would the panderers live if they did not throw either small boxes or purses ringing with coin as bait into the crowd?" Paulus in *Collat. LL. Mos. et Rom.* t. X: "If I have deposited a purse or silver." But 2 *sent.* t. XII editions have "if a small bag," and in l. 29. *Dep.* MS *Glossarium*: "Saccus and sacculus, purse, treasury..." *Gloss. Cyrilli*: *Vallantion* [purse], a small bag, a purse. *Excerpta* from old Glosses tit. *de vestim.*: *Saccellum*, *marsippion*. *Glossæ juris*: *Marsippos*, *sakkos*, *thylakion*, *vallantion*. The Greek interpreter of law 3 § *si plus* D. *de statu lib.*: "Whether he gave the twenty coins in a bag at the same time." It was, however, either ecclesiastical or imperial. Niceph. Call. 18, 44 Nicephorus patriarch in *Chronogr.*: "Thomas, deacon of the same church and *sakellarios*." Which stand in the same words in Theophanes in *Phoca*. Nicetas Paphlago in *Vita Ignatii*: "For how shall we pass over in silence the matter of the Lydian *sakellarios*?" Sixth Synod of Constantinople, act. 12: "Imperial *sakellarios*." Inscription of epistle 50 of Photius: "To John, patrician and *sakellarios*, according to the *angaria* [statute labor]." Conc. Romanum act. 1: "Theophanes, notary of the royal service and *sacellarius*, read it out." Anastasius in *collatio* of S. Maximus: "Who had been *sacellarius* of Peter, the former praetor of Numidia." Josephus *Ant.* 12, 2: "To the imperial bankers." Rufinus translates "royal *sacellarii*." And the same will be called *ho epi tes sakelles*, according to Theodorus Hermopol. to l. 99 D. *de verbor. sign.* *Sakra*, the emperor's epistle. Constantinus Pogonatus in the epistle prefixed to 6th synod Cp.: "And Justinian, having sent *sacrae* everywhere." Seventh act. 1: "Our masters the good [emperors] ordered that a precious and venerated *sacra* be sent." Anastasius translates "sacram." *Menolog.* August day 2: "Having signaled to the father through letters, and having received the imperial *sacram*." Theophanes: "The *sacrae* of the mistress Verina having arrived." Menander *de Legat.*: "And finally, the treaties having been received, the so-called *sacrae* were given in return." See the same, p. 114. Nicephorus Callisti 14, 33. *Chronicon Alexandr.*: "Having sent divine *sacrae*." Veget. 2, 7: "The tribune major is assigned, through an imperial *sacra* epistle, by the judgment of the emperor." The word *sacram*, however, is missing in the MS codex, as it is also in Modestus *de vocab. rei milit.*, [but] I would prefer to retain *sacram* and remove "epistle." St. Augustine lib. *ad Donatist.* post *Collat.* c. 31: "They carried the *sacrae* of many emperors, we carried only the Gospels." *Breviculus historiæ Eutychianistarum*: "Because he brought a *sacra* of the prince against Bishop John, he was suspended by the pope from his bishopric's confirmation." B *Saximodeximon*. See Meursius. *Seiromastes*, a spear, a weapon, a pike, a dagger. See Meursius. Moschop. 1 *peri sch.* explains it otherwise: "*Seira* is a chain, from which *seiromastes*." *Sekreton*, *sekretarion*, *secretum*, *secretarium*: for both Greeks and Latins used these interchangeably, as Marcellinus l. 15 [uses] *judiciale secretum*, that is, *secretarium*. Theophylactus Simocatta, *Hist. Mauric.* 8, 8: "He departs from what is called the *sekreton* among the Romans." *Basilica* 1. 60 tit. 33 c. 29: "They enter into the *sekreton*." Glosses there: "Into the *secretarium* of the court." See Concilium Cpolit. under Menna, act. 1 and 5. Now *secretum* or *secretarium* was a place in which the cases of criminals were weighed. *Passio S. Cypriani*: "In the *secretarium*, Paternus the proconsul said to bishop Cyprian." Joannes Hierosolymitanus in *Matthæum* c. xxv, v. 31, elegantly describes the form of judgment: "The judge, about to hear criminal persons, sits on his tribunal in a high place, around himself he sets up royal standards; before his sight he places a small vessel upon a table, from which with three fingers he might write the death or life of men. Here and there the officials stand in order: in the middle of the *secretarium* are placed the horrible kinds of punishments, which it is a torture not only to suffer, but also to see. Near them stand the executioners, readier in appearance than in hands. The whole face of the judgment is invested with the terror of a certain scheme; and when the criminal persons have been brought to the middle, before the interrogation of the judge itself, they are agitated by the terrible sight of the judgment." I also read *secretarium senatus*. An ancient inscription: *SECRETARIUM AMPLISSIMI SENATUS*, in which the acts of the senate were preserved. And *secretarium prætorii* in a certain petition in St. Augustine, lib. III *contra Cresconium grammaticum* c. 56, and in Sulpitius Severus, *de Vita S. Martini*, dialogue 2. Theophanes in *Phoca*: "They threw fire into the praetorium, and burnt the *sekreton* and the prisons." Or *secretarium prætorianum*, Cassiodor. 11, 36. *Secretarium Palatii*. Sixth synod of Constantinople, act. 1: "In the *sekretos* of the holy palace, the one so-called Trullus." And act. 7: "The *sekreton* of Trullus," the prince's *secretarium*. S. Maximus in the disputation with Pyrrhus: "In the imperial *sekreton*." Balsamon to can. 34, syn. & in Trullo. Meursius notes that there were various *secreta* according to a certain constitution of Alexius Comnenus, and Cedrenus, for private matters namely and public, whom see: for I am not accustomed to copy the writings of others; there were also *secretaria* in the churches. *Synodus Carthag.* c. 36: "In the *sekreton* of the church of Restituta," item: "In the *sekreton* of the church of Pacis." Georgius Alexandr. in *Vita B. Chrysostomi*: "Not only expounding to the crowds in the church, but also sitting in the *sekreton* and in the episcopal residence." *Concilium Romanum* act. 1: "What, then, [are the] *secretaria* again..."
A in the *sekreton* of the episcopal residence." Patriarchs also had *secretaria*, which were likewise twofold, namely the great and the small. *Synodus Nicæna* 2, act. 1: "Peter, the most reverend reader and notary of the venerable patriarchal *sekreton*, having [it] in his hands, read." Anastasius Bibliothecarius in *Hist. Eccles.*: "He erased icons made from mosaic which were of the lesser patriarchal *sekreton*, and removed the images of the great *sekreton* which were sculpted from wood." In them, sacred vessels and ecclesiastical books were stored, as well as episcopal and patriarchal rights, synodal decrees, just as in other *secretaria* [were stored] the instruments of princes, both private and public, and principal constitutions, and golden bulls. *Concilium Bracarense* 2, c. 41: "It is not permitted for anyone to touch the ministries, unless a subdeacon or acolyte, to touch the Lord’s vessels in the *sekreton*." Paulinus, epist. 12 to Severus: "But in the two *secretaria* which I mentioned above are above the apse, these verses indicate the duties of each one. To the right of the apse: *This is the venerable place where the store is kept, and whence* *The nourishing pomp of the sacred ministry is brought forth.* To the left of the same: *If the will to meditate holds anyone in the holy law,* *Here, residing, he will be able to apply himself to the sacred books.* I also find *secretarium* [used] for an action or session. *Sexta synodus* Cp. p. 192 d: "The *secretarium* which is to come." *Concilii Romani* act. 1, at the end: "The *secretarium* [that is] to come." And act. 2: "The past *secretarium*." *Secretaria* are so called because business was transacted there secretly and interiorly. St. Augustine alludes to this in tractate 23 on John: "As in a treasury, as in a certain *sekreton* and interior sanctum." See Balsamon on can. 9 and 12 of the 7th synod, and on can. 34 of the 6th synod *in Trullo*, Zonaras on the CC. p. 486, 561 at the end, and 629 c. 714 d. Nicephorus Callisti 6, 30 and vol. II, p. 531. See P. Pith. adv. 2 c. 12, Juret. vol. III *Biblioth. Patrum Græcolat.*, p. 905. Vales. on Ammianus p. 87.
*Sekretarios* (Σεκρετάριος): Curopalates p. 839 c. Secretary *a secretis*. Nicephorus Callisti 15, c. ult.: "Constantine the *sekretarios*." *Concil. Chalcedon.*, act. 1: "The *sekretarios* of the divine consistory." See Cujac. on tit. *Cod. de primicerio*.
*Sella*, *sellion* (Σέλλα, σελλίον), sella. Constantinus in *Tact.*: "Let there be also horses [saddles] and thick housings." Eustathius on *Il.* 7: "However, to those of later times and to [the word] *sella* as it is more commonly called, the word (*diphros*) is found applied." And on *Od.* α: "*Astrabē*, which signifies a saddle and a packsaddle." *Glossa Cyrilli*: *Sella* is sella. Suidas in *Aph’ hedrōn* (ἀφ᾿ ἐδρῶν): "For *sellai* are spoken of as *hedrai* (seats)." Hence *sellarios*. The same: "*Keles* is the horse alone, and the one carried upon it is the *sellarios*," [that is] a rider. Eustathius on *Il.*: "For to ride is derived from *keles*, and it signifies the yoked horse, and according to some, the horse without a bridle, which, as they now say, is called *sellarios*." They also said *sellion*. Eustathius on *Il.* 2: "For *selma* is the seat, from which *sellion* seems to be named." Scholiastes of Aristophanes in *Concion.*: "That which bears the *sellion* or the seat." Varinus: "*Okladias*, *sellion*." See *sellarion* [in] Achmes, *Oneirokr.* c. 14 and 262.
*Senaton*, *senator* (Σενάτον, σενάτωρ), senatus. Codinus in *Parexbolais*: "Opposite the *senaton*." Hesychius Milesius in *Cpoli*: "And in addition to these, he built houses for the gathering of the council, calling them *senata*." And *senator*. Priscus in *Eclogis de Legat.*: "For the *senator* to be an ambassador." Pæanius, metaphrast of Eutropius: "Having called them *senatores* according to the language of the Italians, since those people call the elders *senes*."
*Signon*, *signophoros* (Σίγνον, σιγνοφόρος), signum, vexillum. St. Proclus in his ninth oration: "He does not know of gold-studded chariots, nor of white mules, nor the remaining display which the temporary emperors are accustomed to show in processions—not arms, not shields, not *signa* (signs)." Pæanius, metaphrast of Eutropius, bk. 1, at the end: "And all the military signs (*signa* is what the Romans call them), which had been taken away in the former battle by the Romans, he took back." Theophylactus on *Acts of the Apostles*, c. 21: "What is 'take him up'? That is, as they say among us, in the Roman custom, 'cast him into the *signa* (the standards).'" The same writes Oecumenius on *Acts*, c. 22. Both have this from St. Chrysostom, homily 46 on *Acts*. In Gelasius Cyzicenus, b. 1, the inscription of chapter 5 of the *Acts of the Council of Nicaea* is this: "Concerning the *signon*," etc. Add *Chron. Alexand.* p. 780. But if *signon* is put for *andriantarios* (statue-bearer), as in Horace, *mobile signum*. Old inscription in Gruter, p. 86, 8: "He dedicated the silver *signon* with all its adornment." Hence *signophoros* (standard-bearer). Joannes Tzetzes p. 481, v. 9 ff.
*Sikarios* (Σικάριος), sicarius. St. Chrysostom, homily 46 on the *Acts of the Apostles*: "Some say that the *sikarioi* are a race of robbers, so named from the *xiphē* (swords) they carried, which are called *sicae* among the Romans."
*Silentiarios* (Σιλεντιάριος), silentiarius. Philostorgius, *Hist. Eccles.* b. vii, sect. 3: "To see one of the so-called *silentiarii* emitting a flame of fire from his mouth." Theophylactus Simocatta, *Hist. Maur.* 8, 9: "He was adorned with the *silentiarios* and the troops." Georg. Alexandr. in the *Life of Chrysostom*: "And he indicates to him through a certain *silentiarios*." *Silentiarii* were protectors of the prince situated in the interior chamber. What Zonaras says, that the office of *silentiarii* is among the lowest, can be doubted whether it is true. For the *silentiarius* is called *thaumasiōtatos* (most wonderful) in the *Council of Chalcedon*, act. 1, p. 77 ed. R. and p. 116. Dorotheus, *doctr.* 23: "For just as in the palace there are great and brilliant armies, beneath the senate, the patricians, the commanders, the prefects, the *silentiarii*—for these are precious armies." See Aleman on the *Arcana* of Procopius, Meursius' *Gl.*, Cuj. 12 *Cod.* tit. 16, Vossius *de vitiis sermonis* c. 17. The first of the order was called *primikerios* of the *silentiarii*, *Council of Chalcedon*, act. 11. Agath. 5: "He who was performing the first duties among those in charge of the silence around the king."
*Skamnos* (Σκάμνος), scamnum. *Skamnalia*: *Council of Cpolitan.*, act. p.: "To buy some *skamnalia* (stools/benches)."
*Skaramangion* (Σκαραμάγγιον), scaramangium, scaramangis. Luitprand, *Rer. Europ.* b. vi, c. 5: "With two *scaramangis*." A garment suitable for warding off rain, as the most learned men, Leunclavius in the *Pandecte Turcico* and Vossius, 1. 2 *de vitiis sermonis* c. 17, suppose. Let them see, however, whether the silk *scaramangium*, which Achmes mentions c. 158, is sufficiently suitable for warding off the injuries of the weather. See the *Glossae Basilicae* under *polli*.
*Skeuophylax* (Σκευοφύλαξ), keeper of the sacred vessels. And he who surpassed others in dignity was called *ho megas* (the great). *Council of Florence*: "The great *skeuophylax*, Xanthopoulos." The place in which the sacred vessels were stored was called *skeuophylakion*. *Sexta synodus Cpol.*: "The authentic book belonging to the *skeuophylakion*." Anastasius Bibliothecarius in *Histor. Eccles.* translates as *vasorum custodiarium*.
*Skorpion* (Σκορπίων), scorpio. *Regnorum* [Kings] b. 3, c. 12: "And I will instruct you with *scorpions*." Jerome translates: "I, however, will strike you with scorpions." In Cedrenus it is read *en skorpion* (with a scorpion). *Martyrologium Usuardi*, month of July: "They suffered the rack, the nerves, the sticks, the flames, and scorpions." And Nov. day 8: "First sent into prison, then they were most grievously beaten with scorpions." It is more severe to be beaten with scorpions than with lashes. Suger, abbot of St. Denis, in his book on the *Life of Louis the Fat*: "But those whom the father [struck] with lashes, he, more wicked than the father, struck with scorpions." *Martyrologium Rhabani*: "They were commanded to be raised on the rack, and torn by nerves, and beaten with sticks and scorpions." Innocent 3, *de contempta mundi*
A *Scoutarion*, a shield; Constantine [Porphyrogenitus] in *De Thematibus*: "[It] of Theodore hangs." Oppian’s scholiast: "The *sacos* is the shield, from the Sacae who first discovered it." Theodorus Hermopolites, bk. 6, tit. 11: "A small panel or shield." Theophanes: "He carried a small shield." *Corona pretiosa*: "Scudo [shield], *scoutari*." *Scoutarios*, however, is a scutarius (shield-bearer). M. Antonius uses this in bk. 1 of his *Life*. But the most learned men prefer *scoutarios*. See, however, Suidas under *Ipasianos*. Blessed Jerome at the end of his *Chronicle*: "This tribune of the scutarii from Pannonia, etc." Simeo Metaphrastes in *Hilarion*: "A certain scutarius, when he was being tortured in the basilica of St. Peter." Julius Firmicus Maternus, 3, c. 14: "He will make scutarii, or protectors of the emperors, or those who serve for the safety of princes by their own watch." See the notes to Cantacuzene, p. 995. They also said *scoutaratos*. Leo, *Tactics*, c. 9, § 74: "And those of the hoplites, that is, of the *scoutatoi*." Constantine, *Tactics*, p. 6: "And first indeed the *scouteratoi*." Hence *scouteuein*, to defend with a shield. Leo, c. 9, § 49: "And by them as if to be defended with shields." Add § 64. Concerning the *scutarii*, see Ammianus Marcellinus and the *Glossarium Nomicum*.
*Soubla*, *soublion*, an awl, a spit. Suidas: "The spit is an obelos and an obeliskos." Nicephorus Callistus, 7, 14: "He was thrusting spits against the hidden passage," and 10, 7: "Moreover, they were also transfixing these with small spits." *Menologium*, March 22: "He ordered him to be pricked with heated spits." And June 13: "And with iron spits heated, his ears were pierced." *Soublion* is the same. Leo, *Tactics*, c. 20, § 80: "Except for an iron spit and a cup." Eustathius on *Od.* κ: "He says (Aelius Dionysius) that *hypēsasthai* is entirely barbarian. Custom also agrees with Dionysius, from which 'to pierce with a spit' is said." And on *Il.* α: "*Pempōbolon* is an Aeolic term, and denotes some kitchen tool with five fingers, and as someone speaking informally would say, *pentasoublon*." *Corona pretiosa*: *soublē*, a spit. *Glossae Nomicae*: *Souglarion*, a tool-case. Perhaps *soublarion*.
*Soultanos*, sultan. Nicephorus Gregoras, *History*, 3: "Unless one of those related by blood to the Sultan, etc."
*Spatharios*, a spatharius, a satellite who carried a *spatha* or sword. Theodoret, epistle 110: "As he received the letters both of the most magnificent spatharius and of the most glorious of the magistri." Theophanes: "The spatharius of the magistrus." Procopius of Gaza in *Genesis*, c. 39: "An archimagian satellite, as it were, and a kind of spatharius." Idatius, bishop, in the *Chronicle*: "And with him, through his spatharius, some honorably admitted were slaughtered." Rufinus of Aquileia in *De Vitis PP* 1, 2, n. 59: "Just as the emperor’s spatharius always stands by him armed." *Breviculus Historiae Eutychianistarum*: "When Eutyches saw his party being pressed, he sought the protection of the prince through Chrysaphius, the spatharius of Theodosius."
*Spathe*, a spatha (broadsword). They use *spathion* more frequently. Constantine, *Tactics*, p. 4: "With their *spathia*," and p. 10: "Spathia, sharpened and sesame-coated." Theophanes: "Having drawn his *spathion*." Hence *spathizein*. *Menologium*, June 18: "To have the holy Theodulus decapitated by the sword, and thus their heads were severed." *Spathe*, however, is a purely Greek word. Jul. Pollux 10, 31. Theodorus Prodromus in an encomium *To the Emperor John Comnenus*: "I already see the royal *spathe*, terribly sharpened, lying near your necks."
*Sporta*, a basket. *Glossae Graeco-Latinae*: *Spyris*, a sporta, a small basket, a basket. Hence *spoutoula*, or the guest-gifts given in a basket, as it is in the *Glossarium Nomicum*: a *sportula*. Council of Chalcedon, act 10: "Daniel the bishop receiving a *sportuila*." See *Novell.* 82.
B *Stichera*. Certain canticles in the Church. See Meursius. Codinus in the *Excerpta*: "Who, being most wise, also composed and set to music canons and stichera."
*Strategos*. Anastasius in *Historia Ecclesiae*: "Anatolius, stratigos of the East." See Bonaventura Vulcanius on Constantine, bk. 1, *De Thematibus* 1.
*Stratelatis*. Gloss of Cyril: *Stratelatis*, magister militum (master of the soldiers). Julianus Antecessor also translates it this way in *Novella* 125, c. 1. Council of Constantinople under Mennas: "Vitaliani stratilatis multi anni." The interpreter [renders]: "Many years to the stratilatis Vitalianus." *Glossarium manu exaratum*: "*Stratelatis*, a leader, commander of an army." Add Zosimus, bk. 2, p. 688, Eusebius, *Historia Ecclesiae* 7, 32, Theodorus Lector: "After this, the great stratelatis of the East attempted..." St. Athanasius in *Epistola ad solitarios vitam agentes*: "The stratelatis Sebastianus [wrote] to the local praepositi and military authorities." Dorotheus, *Doctrina* 23.
*Stratopedarches*. Georgius Logothetes in *Chronicon Constantini*, *Menologium* month of March: "Nautilis [was the name] of the wife of a certain stratopedarches." There were, however, many, and among them the great one. Pachymeres: "He also captures Synadenus and the great stratopedarches." Hence *stratopedarchia*: Theodorus Prodromus (existing in the R. library) in a *Panegyric to the Emperor John Comnenus*: "And again battles and an army and stratopedarchies." See Meursius, and the later notes to p. 656.
*Strator*. *Onomasticon*: "*Strator*, equerry." Leo *Tacticus*, c. 14, § 31: "And of one strator and one spatharius." Georgius Pachymeres: "Either cooks or stratores." Theophanes: "With some spatharii and stratores and other imperial men." Papias: "*Statores*: compositors of the royal saddle." B. Augustine in *Sermon* 2 in the *Novellae*: "He had placed three stratores on his chariots." Guntherus, *Ligurinus*, bk. 2: "The strator was indeed from the common people, not a name much in use; he earned a small wage in the camp." See Vossius, *De vitiis sermonis* 1, 7, p. 33, and *Codex Justinianus* 1, 12, tit. 24, and the notes to P. Warn. 2, c. 9.
And *Syngellos*, Cedrenus p. 775. Syncellus, patriarch-successor designate. Synod of Nicaea 2: "With syncelli having become patriarchs there." And act 7: "Patriarchal syncellus." The *History of Georgius the Monk* is inscribed as follows: "The composition of Georgius the most pious monk and syncellus, who became [syncellus] to Tarasius, the most holy bishop of Constantinople." So called because he lived with the patriarch and stayed as if in the same cell. Council of Chalcedon, act 3: "No less also [concerning] the witnesses produced by me, being his syncelli and brought forward." *Nihilo minus et per nominatos a me testes, syncellos ejus constitutos, qui hactenus cum ipso degere et manere videntur.* See ibid., p. 239 in the Roman edition. William of Tyre, *De Bello Sacro* 1, 14, c. 12: "And since it was necessary for the same patriarch to have again, besides the aforementioned metropolitan, familiar suffragans, whom the Greeks call *cancelli*." They correct this in the margin to *syncellos*. I do not know if *concellos* or *concellanos* or *concellaneos* might be read more correctly. There were, however, many, the first of whom was called *protosyncellos*. See above under that entry.
*Sycai*, Sucae, Sycae, Cedrenus: "He anchored in Sycae." Anastasius Bibliothecarius in *Historia Ecclesiae*: "And he anchored opposite the city in Sycae." Nicephorus in *Chronographia*: "He erects another church in the seaside place called Sycae, naming the building Eirene."
*Synteknoi*. See the *Glossarium* of Meursius.
*Scholarioi*, scholarii, scholars, cohorts of soldiers who were assigned to the guard of the palace. Procopius: "The companies of the guard of the palace, which they call *scholae*." And in the *Anecdota*: "Other soldiers, not fewer than three thousand five hundred, were established from the beginning for the guard of the palace, whom..."
A they call *scholarii*." *Chronicon Alexandrinum*: "And the portico of the *scholarii* and protectors and candidates was burned." Seventh Synod of Constantinople: "The emperors and the people of the *tagmata* having entered—those of the *scholarii*, the *excubitores*, and the rest of the troops serving in the queen of cities." Anastasius translates *scholarios*. Thus in Marcellinus Comes in his Chronicle: "Rusticus, count of the *scholarii*." Sometimes *scholares*, as in the Council of Chalcedon, act 3. Sulpicius Severus, *de Vita S. Martini*, ch. 1: "Having followed the armed militia in his youth, he served among the *scholares* *alae* under King Constantius, then under Julian Caesar." One may read this also in the *Codex Theodosianus*, Justinian, and other authors passim. Now, *scholares* are so named from the military *scholae*, of which there were many. Malchus, *de Legationibus*, p. 76: "And all the *scholae*." Theophanes in *Justinian*: "The *scholae* and the protectors and the *arithmoi*." See Meursius in *Glossarium* and Valesius in *Marcellinus*, book XIV, p. 32.
*Scholasticus*, an advocate, a patron of causes. St. Basil, *Epistle* 241: "But if any lawsuit is being practiced by such-and-such a *scholasticus*, he has public courts and laws." Anastasius Sinaita, *Hodegos*, question 3: "That a certain *scholasticus* cursed much." John of Jerusalem on Matthew, homily 24: "So that when the apostles are accused, while they answer, in every praetorium the truth of Christ might be preached, and the perfidy of the Jews be demonstrated, and the mystery of piety be revealed to the Gentiles or to those believing for salvation. But the apostles, hearing that they were to stand before kings and judges, lest perchance they might say to Christ: 'You yourself know that in their judgments *scholastici* preside.'" Usuardus in the *Martyrology*, Feb. 6: "In whose confession a certain Theophylus, a *scholasticus*, was converted." In the acts of Dorothea, in which her passion is contained, he is called an advocate. Theophanes: "A certain Eusebius, a *scholasticus* of the queen city Constantinople." Thus the manuscript reads against Cedrenus, *of the queen*. Franciscus Pithoeus in the *Glossarium* of Julianus Antecessor. See the *Basilica* which read *basilicae*, royal. Anastasius Bibliothecarius in his *Ecclesiastical History* translates it thus: "A certain Eusebius, a *scholasticus* of the empress of Constantinople." Therefore, he is an advocate of the royal city, or B *basileuousa* Constantinople, as in the Council of Chalcedon and elsewhere. See our *Glossarium* to Julian.
*Solea*, a sole. Codinus in *Parekbolai*: "And the very precious *solea* and the variously-patterned pavement." See the notes to Cantacuzenus, p. 994, and Allatius, *de recentiorum Graecorum templis*, p. 171 et seqq.
*Tabula*, a table. Nicephorus Callistus 4, 25: "A prophet plays at tables and dice." Council of Elvira, canon 79: "If any Christian plays at *alea*, that is, *tabula*." Hence *tablizein*, to play at *tabula*. *Tablissare* in Diomedes in his *Grammatica*. Isaac Porphyrogenitus in his *Characters*, *Palamedia*: "He who first invented the playing of *taula*, that is, dicing." And presently: "He defined the *taula*." Astrampsychus, *In Pythagoram*: "He shares with a wife and beardless boys, with eunuchs and playthings, and *zatrikia* (chess), and *taulia*." Item: "And a *zatrikia* and a *taula*." They wrote, therefore, *sablan*, *taulan*, and *taulion*.
*Tablia*, *roussia*. Vestments with scarlet trim, having *tabulae* or red circular pieces, having purple studs. *Roussion* is red.
*Tactika*, books on military matters. St. Chrysostom, homily 3 on the Epistle of Paul to the Thessalonians: "With those teachers who teach them the *tactika*." St. Gregory of Nyssa, *Catechetical Oration* 35: "For just as those who are trained are led toward military experience through the tactics, by which they who are trained for regular and armed movement see..." Theophanes Cerameus, homily 41: "Those who teach the *tactika*."
*Taxation*, *taxatio*, a garrison. Theophanes in *Constantine*: "And they established a C *taxation* of their own army in it." Anastasius Bibliothecarius in his *Ecclesiastical History*: "Because, fearing battle and taxation, they were tumultuous." And *taxati*, *taxatoi*, garrison soldiers. The same Anastasius: "He sent *taxati* from the theme of Opsikion." Theophanes in *Theodosius*: "A thousand *taxatoi* with him entered there."
*Taxidion*, *taxideuein*. Meursius translates this as a garrison. The later notes on p. 658 differ. *Basilica* book X, tit. 33: "The one who lives in *taxeidio*, who is occupied in an expedition." The last law in the *Codex de restitutione militum* seems to be understood this way regarding *taxeidion* in Constantine *Tactics*, p. 20: "If a soldier is released to his home for days of leisure, when there is no *taxeidion*." And *taxideusai*, p. 13: "Whether the army intends to winter somewhere, or to go on an expedition." Achmes, *Oneirocriticon*, ch. 15: "If he has a journey of an expedition, he will be robbed."
*Titulus*, a title. *Glossarium Juris*: "Title, head, cause, inscription." Hence *titloun*. Georgius Alexandrinus in the *Life of Chrysostom*: "To register the suburb to the imperial ones."
*Topoteretes*, a legate, a vicar, one who acts in place of another, a locum tenens. Theophanes: "And those indeed, the *topoteretai* of Pope Leo." The interpreter of the African Church canons: "To the *topoteretes* of the Church of Rome, the legate of the Roman Church." And *topoteresia*, a legation, ibid., p. 161. Sixth Council of Constantinople, act 1: "The *topoteretes* of the count of the imperial *excubitus*." Old interpreter: "And the one acting in the place of the imperial count of the excubitors." And in the same place: "The *topoteretes* of the throne of the great city of Alexandria." Old interpreter: "Locum tenens of the see of the great Alexandrian city." So also Anastasius Bibliothecarius translates in Nicene Synod 2, act 3. The same, in his *Ecclesiastical History*: "Then Dioscorus said: 'And let us all agree to this.' And the *locum tenentes* of Pope D Leo indeed, seeing the zeal of the Romans and of Dioscorus." Council of Soissons 2, act 1: "Sigloardus came, keeping the place of the archdeacon of the Church of Reims." Add Julianus Antecessor, *Novella* 124 and *Novella* 125, 1. See Constantine, *de administrando imperio*, p. 182; Johannes Moschus, *Limonarium*, ch. 19, 186, at the end; Johannes Zonaras on the councils, p. 384 and 410; Balsamon, p. 591 d and 630 d.
*Touldon*, the baggage and equipment of an army. *Glossarium Nomica*: "*Touldos*, the pack-mules which carry the baggage of the soldiers." Item: "*Touldos*, the baggage and every necessity of the soldiers, that is, the boys and the pack-animals, and whatever else is trailed along for the service of the camp." That which is said regarding the beasts of burden, the whole apparatus and furniture or baggage carrying the soldiers, seems derived from Leo's *Tactics*, ch. 10, § 7. The second gloss is taken from the same Leo's ch. 4, § 29. Vegetius 3, ch. 6: "Let the baggage, pack-mules, servants, and vehicles be placed in the middle." Constantine *Tactics*, p. 32: "But all the the *touldon*, the servants of the army and the pack-mules and all the baggage, ought to march into the middle of the ranks." Theophanes in *Maurice*: "He broke the phalanx of the Persians and captured the *touldon*," and in the same place: "Much plundering having occurred among them, they also capture the *touldon*." This word exists in Hermenopulus 2, 6, § last, if we follow the emendation of Cujacius, *Observationes* 9, ch. 1, rather than the writing of the two old codices which I have collated with the published ones. But the baggage was placed in the middle. Vegetius, same ch. 6. Philo Judaeus, *De Vita Mosis*, 1, 1: "Having arranged in the middle the old men and women and children, so that they might have protection on either side, if a throng of enemies should come from behind." Procopius, *De Bello Vandalico* 4, p. 102, and book 2, p. 123. Onosander, *Strategici*, ch. 6, as booty. Agathias, book 1, p. 20: "And taking the booty into the middle."
*Tourmarches*, prefect of a *tourma*, a turmarch. Zonaras on Leo the Armenian: "The turmarch of the *tagma* of the Federati." In a certain *Novella* of Constantine Porphyrogenitus: "By the turmarch of the... [propho...]"
A *tourma*." Constantine, *Them.* 5, l. 1 *de Them.*: "Honored with neither *tourmai* nor *droungoi*."
B *Tribunalium* (Tribunal). [See] Anastasius Bibliothecarius in *Hist. Eccl.* Nicephorus of Constantinople in *Hist. breviario*: "In the tribunal, which is called the nineteen-couches..." In the tribunal which is called of the nineteen-couches. Philostorgius, *Hist. Eccl.* l. 11: "In that which is called the *trisounalion*, at the very feet of the Emperor, he was cut to pieces with swords." *Chronic. Alexandr.* p. 676.
*Tribunus* (Tribune). Cyrillus' *Glossary*: *Tribounos* (Tribune). MS *Glossary*: "The principal *tribounos*." St. Chrysostom, *ep.* 14: "Having heard this, the tribune, taking the soldiers he had, went out." Theophanes: "Valentinian, being a tribune at that time of the unit called the Cornuti." Council of Chalcedon, act 1: "And the most illustrious tribune, notary and referendary, shall instruct." It speaks of a tribune and notary of the prince. And St. Basil, *epist.* 208 to the Emperor Julian: "Your most illustrious tribune." Add Isidore of Pelusium, l. 1, *epist.* 186 and l. 2, *epist.* 291; Theodorus Lector in *hist. Eclog.*, Harmenop[ulus] 4 tit. ult. § 28, among whom *legatarii* are taken for legates, as also among the Sangallenses. l. 2 *de gestis Caroli M.*, the legates of the King of the Africans, and in a certain letter to the legates of the Franks, directed by the clergy of Italy. See the annotations of the most learned man Henricus Valesius on Ammianus Marcellinus l. 17, p. 140.
C *Trisagium* (Trisagion). To those things which Meursius observed in his *Glossary*, add Andreas of Caesarea in *Apocalyps.* p. 5 among the Works of Chrysostom, Commel[in] ed., *Menologium Graecum*, Sept. 5, Nicephorus Callisti 15. 28 and 18. 51, Theophanes, Antiochus *homilia* 130. Whom see p. 1246, volume I of the *Bibliotheca Graec. Lat.* of the previous edition.
*Trullus* (Dome). Theophanes under Justinian: "They harvested the *pinsous* who were supporting the dome, and for this reason they did not support [it]; finally, the most pious Emperor, having understood, raised other *pinsous*, and received the dome." Item: "The dome of the church of Edessa." See Evagrius 4, 41, and the subsequent notes on p. 386 a b, [Leo] Allatius *de recentiorum Graecorum templis* p. 159, Paris ed. See under *Sekneton*.
*Typus* (Type, form, edict). Martinus PP., *epist.* to Amandus, Bishop of Traiectum: "He persuaded our most clement prince that an imperial *typus* [be made] with sacrilegious audacity, full of total perfidy." Anastasius Bibl. in *Hist. Eccl.*: "Basiliscus, however, sent this to Alexandria with types [decrees] against the synod." And shortly after: "Furthermore, Basiliscus, by a general type [decree], rejected the Council of Chalcedon." The same: "The Emperor also promulgated a form regarding bishops and oeconomoi and orphanotrophoi and xenodochoi, that they [should] not possess inheritances, unless it could be proven what they had before they were promoted, about which they could also emit a testament." See volume III of St. Basil, p. 70 of the Notes.
*Hypante* (Meeting/The Meeting of the Lord). Ditmarus l. 5: "There then, the venerable *Tagmo*, on the 4th of the Nones of February, that is, the Meeting of the Lord, that is, the obviation [encounter] of the just Simeon, etc." See Meursius.
*Hypatia*, *hypateuein* (Consulship, to be consul). Consuls at the beginning of their magistracy used to scatter *hypatia* or coins to the people. Marcellinus Comes in *Chronicon*: "The Emperor Marcian established by his own decrees that those who desired to become consuls should scatter no copper to the people." Or princes. Theophanes concerning Justinian: "The Emperor gave the *hypatia* [consulship], and he gave as much money as no one of the emperors who had held the consulship [had given]." Item: "He also performed the *hypatia* and threw much money." Anastasius Bibl. in D *Hist. Eccles.*: "Boastfully scattering the *hypatia*." I spoke to Theophilus, § ult., *de rer. divis.*
*Phalseuein* (To falsify, adulterate).
*Familia* (Family). Achmes, c. 79, 104, 299. Theophanes in *Mauricio*: "We take captive their families."
*Phaurikisioi* (Factory employees). Cedrenus himself explains on p. 168: "That is, those who make arms in public factories," *phabrikis*. St. Athanasius in *Epistula ad solitarios*: "From the building called the *phabrika*."
*Phelonis*, *phelonion* (Phaenolion, a priestly garment, or casula or planeta, as the most learned men report). A record of Ignatius, Patriarch of Constantinople, sent to Pope Nicholas: "Garments and *phelonia* and *engolpia*." B. Chrysostom in *Epist.* 2 of St. Paul to Timoth. c. 5: "He speaks of a garment here, as some say, the *glossokomon* [box], where the books were kept." They are mistaken who interpret *phelonen* as a *glossokomon* or a box in which books were stored. See Suidas under *phainoles* and *phenoles*, Balsamon on the Councils p. 622 a, Hugo Menardus on the *Libro Sacramentorum* of Pope St. Gregory: 318, Meursius in the *Glossarium Graecobarbarum*, and above all the *Archieratikon* of D. Isaacius Habertus, who, because of the integrity of his life, singular piety, and highest knowledge of things both divine and human, deserved to be promoted to a priesthood of the first order, p. 23 and 38.
*Phlamoulion*, *phlamoulon* (Flamulum, a sign, a flag). Theophanes: "And having displayed the *phlamoula*." Leo *Tact.* c. 12, § 54: "In the time of battle, let them not have banners [poles] for the *phlamoula*." And c. *dromoni*, "either a *bandon* or a *phlamoulon*." *Gloss. Nomics*: "*Phlamoulon* or a standard." Item: "*Phlamboularioi* (the *phlamboularioi* or *phlamboularoi*), on the point of whose spear purple rags are hung." Thus *phlambouron* in the author of *Corona pretiosa*, and *basilikon phlambouron* in Nicolaus Rigaltius, *Glossarii mixobarbari* p. 201. Modestus (in the MSS, Tullius *de re militari*) concerning the military term, because *velis* is this, that is, *flamulis*. Thus it is read in the same MSS, but learned men thought it should be corrected. And thus it should be read in Vegetius l. 2 c. 1, not *flammeolis*, as...
*Phoideratoi* (Foederati). Procopius *Belli Goth.* p. 324: "And being called *phoideratoi* (for the Romans then called them thus in the Latin tongue, I suppose indicating this, that it was not that they were defeated by them in war, but [that they] became bound to them by certain treaties. Latin speakers call treaties in war *phoidera*, as I have indicated earlier, in the first book on the Vandal War, p. [see facsimile notes]..."); [for] notes of Jacobus Sirmondus on Apollinarius Sidonius p. 30.
*Phyllis* (Follis). Basil in *Grammatica*: "*Phyllis*—an obol." Eustathius on the *Iliad* α: "They made those called *pholles* [into] obols." Hero *de mensuris*: "125 obols is equal to one silver [piece]." Thus it is read in the Royal[?] Codex. Other copies have: "The *phollis* equals 125 silver [pieces]." What if we read: "An obol or a *phollis*?" Excerpts from Epiphanius *de mensuris et ponderibus*: "Three *balantia* [purses], which is also the *phyle* of 250 denarii, become 12 *litrai*," and a little later: "A *pholes* [follis] and a *balantion* contains two and a half silver [pieces], 250 denarii, [for] 100 *litrai*." Thus it is read in the R[oyal] example: let the learned weigh it. An old inscription: "He shall bring 1000 *folles* as a penalty." *Acta Cirtensia* of Numatius Felix: "He said to Nundinarius and Victor: Do you know that the *folles* were accepted by Lucilla?" St. Augustine *serm.* 40 *in Novis*: "For a certain man, as it is truly said to have happened—not a rich man, but still even from humble means, fat with the grease of charity—when they had sold a *solidus*, as is customary, [for] 100 *folles*, he ordered [it] to be distributed to the paupers from the price of the *solidus*." But some *folles* were copper, others silver: on the value of both, see Sirmondus on the said *sermon* 40. See Procopius [?] ar-
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A Φόρος (*forum*). The Emperor Marcus, in his letter to the senate in Justin, *Apology* 2: "And I command this edict of mine to be posted in the Forum of Trajan, so that it may be readable." It is worthy of note what Theophylact writes in *Acts of the Apostles*, ch. 28, that images of princes are called *fori*: "As even to this day the images of emperors are termed *fori*." The same is said by Oecumenius in *Acts*, ch. 39.
Φοσσᾶτον (*fossatum*), *fos-saticos*, army. B. Chrysostom, *Homily* 23 on the *Epistle to the Ephesians*: "The present life is a kind of journey and campaign, and as one would say in what they call the *fossatum*, one will not seek grand buildings. For who, tell me, even if he be very prosperous, would choose to build grand houses in the so-called *fossatum*? No one; for it will be a laughingstock, he will build for the enemies and attract them as well. So if we are sober, the present life is no different from a campaign and a *fossatum*." V. L. ult. C. *de restit. mil.* and l. 21, § 1 D. *comm.* in the *Basilica*. I have spoken regarding Theophilus *de milit. testam.*, *Synod. Cp.* 7: "That the nation of the Hagarenes went out *fossatice* (in a hostile manner)." Anastasius translates it thus: "That the nation of the Hagarenes had emerged in a hostile manner."
Φουλκίζειν. "He drove through by diamond and beheaded," p. 385 b; write it thus. But Theophanes says: "He hanged some and beheaded others." Anastasius the Librarian in *Historia Ecclesiastica* translates it thus: "He hanged some, beheaded others." Those are mistaken, therefore, who think *phourkizein* is one thing and *phoulkizein* another. For each is used for suspending on a gallows or being subjected to the gallows. Theophanes: "And the two fell from the gallows, and were hanged again, and again fell." See Suidas on *Phourka*, John Moschus, *Limonarion*, ch. 72, and Alexis Rharturus, *Doctrina*, nearing the end.
Φούρνος (*furnus*). Eustathius, *Iliad* π: "See the ancient use of the *traktos* for bread. And in such a place, he also calls it a *phournos* more commonly, of which he reports the derivative *phournikion* bread, just as of the *klibanos* the *klibanikion*." Jo. Moschus, *Limonarion*, ch. 184: "To put the loaves into the *phournos*." Achmet also uses it, ch. 159.
B Χαρτιατικόν (*Chartiaticum*) is that which given as if for official papers. Cujac. *Observ.* 4 18. Theophanes: "And for the sake of *chartiaticum*, two *keratia* each." Anastasius the Librarian in *Historia Ecclesiastica*: "And for the sake of *charticaria*, two siliquae."
Χελάνδιον (*chelandium*), a kind of ship. Theophanes in *Theodosius*: "They were carrying many *chelandia* leaving from the city." Anastasius in *Hist. Eccl.*: "A fleet of two thousand *chelandia* against Bulgaria; and he himself entered into the red *chelandia*. And a little later: "He dies in the *cheliando*."
Χρυσόβουλλον (*aurea bulla*). Pachymerius: "A *chrysobullios* word." Item: "A golden bull having secured them." For *boulla* is a bull. *Menologium Aug.* 31: "Having a seal by means of a golden *boulla*." The Emperors Romanus and Constantine in a certain diploma: "We truly sanction and give power to the abbot of the mansion itself by our present benign *chrysobullum* and seal, etc." In Greek it had been *chrysoboullon*. S. Agobardus *de insolentia Judaeorum*: "Precepts signed in your name with golden seals." Luitprand in *Legatio ad Nicephorum Phocam Imp.* Cp.: "These things being said and completed, a *chrysoboullion*, that is, a document written in gold and signed, they gave to me to deliver to you, but not worthy of you, as my mind believes. They carried, however, other letters signed in silver." Hence *bullare*. *Vita S. Joannis Eleemosynarii*: "*Pittacium bullatum* (a sealed document): and *disbullare*." *Synod. VI Constant.*, act. 15.
Χρυσογράφος (*auriscriptor*).
Ψυχικόν (*eleemosyna*). A barbarous Greek author in a historical narrative concerning Belisarius: "Give me again the *psychikon* (charity) of the ruler and of the servant."
Ωμοφόριον (*pallium* of archbishops). Georgius of Alexandria in the *matters of Chrysostom*: "And he wrapped the *omophorion* around the neck of Ammonius, an elderly man, with his own hands." Eighth act of the Sixth Synod of Constantinople: "Let him be stripped of the *omophorion* placed upon him." Old interpreter: "Let him be stripped of the *pallium* placed around him." See Isid. Pelus. *Epist.* 1 136. *Ωμοφορεῖν*. See *canon* 14, *Syn. VIII Constant.*
Ωρεῖον (*horreum*). I have spoken to Theophilus. Hence *horreiarios*; the *horeiarios* is brought, it must be dealt with by the *horrearius*. *Basilicus* at l. 4 D. *ad exhibend.*